The article submitted for your consideration makes you think about the many stereotypes that exist in our modern understanding of world history. Many of the facts presented in it are easy to check even without leaving the computer, while others, perhaps, require a long study and a long analysis of many blank spots in the modern formation of historical science. What is curious! The scientific world greeted Aich Prodosh's books and articles with a conspiracy of silence. Nobody began to refute him. We quite naturally, as an axiom, perceive such concepts as "Indo-Europeans", "Aryan race", without thinking about who, when, under what circumstances and for what purposes invented these terms. We all have to sincerely thank Svyatogora Melnichuk for translating this complex text, filled with imagery and a subtle sense of humor. Special thanks to Stanislav Polyakovsky for assistance in translation. Do not be lazy to read to the end! You may need to rethink your own established stereotypes from scratch.
Prince Ogin.
THE LANGUAGE THAT WE CALL SANSCRIT
(Presentation by Prodosh Aich, Ph. D. at the 4th conference of history analysts in Postdam on 12 August 2008)
Sanskrit is considered the most highly developed and complexly structured language. Researchers who sought to establish the time of origin of Sanskrit from different countries believe that Sanskrit originated earlier than all other existing European languages. But no one knows when this language was spoken (that is, it was in colloquial use). I am happy to leave questions and answers about this to the dating experts.
We all know that full figurative, scientific and philosophical works such as the Vedas, Upanishads, Puranas, Sutras, Brahmanaris and others, in India were studied, read and quoted in a language called Sanskrit. I think that they teach the same today. Only in this ancient literature does not the word "India" appear anywhere. The birthplace of these texts is Bharatavarsa.
What is now in use and is considered Sanskrit, in fact, was "brought" by the so-called Indologists to Europe only in the 19th century. Their "Indology" was supposed to become scientific knowledge about India. They gathered on the basis of the so-called Sanskrit - by letters, words, sentences, texts, to describe the culture and history of a huge, vast territory - from the south of the Himalayas to the ocean, called Bharatavarsa, to briefly present it as "ancient India", its inhabitants and their culture. It's even hard for me to imagine what such a thing could lead to. Language is always a reflection of the image and manner of thinking. The richness of the language is evidence, the manifestation of the wealth … of the one who created this language.
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But the font has nothing to do with the richness of the language. Writing is a later invention than language itself. The transmission of the sounds of the language by means (the alphabet of another foreign language is hardly possible, and conveys very little, that is, all the features of the language, its unique wealth).
At the end of the 19th century, Indology was studied at universities in Germany. She could not do without the so-called Sanskrit.
These Indologists not only invented their own story about Sanskrit, but also “fantasized” a lot about the entire history of human culture. Judging by most of the dates presented there, most likely something similar is found in Christian sources (and most likely taken from there).
But how did this so-called Sanskrit "travel" across Europe? Who opened it? Where? When? Finding answers to these questions in historical facts sheds light on this problem. For the first time on February 2, 1786, the founder and leader of the Society of Orientalists in Calcutta announced his discovery, speaking of himself as a pioneer.
"The ancient language of Sanskrit, full of wonderful riches - more perfect as Greek, more diverse (richer) Latin, more refined, nobler than they (Latin and Greek), thanks to the peculiarities of the sound of words that have ancient roots, in grammatical forms …"
True, this president of the Society of Orientalists did not tell us how he came to such a discovery. Strange, but not a single modern scientist has yet raised the question of its discovery. The man's name is Sir William Jones, forty years old, who since the fall of 1783 has been a British judge in Calcutta.
But the real source of this information about our William's "Sanskrit" is probably simply the language that was colloquially in 18th century India!
How well he knew Greek is unknown.
A few months after his arrival in Calcutta, he founded the Society of Orientalists. Only British colonists of aristocratic origin had the right to be its members. Asians, however, could not join it. William Jones decided to use this community as a means by which to popularize information about Asia in Europe. One example is the "Asian Research" funded by the East India Company. It was the first laboratory to falsify history.
Who was this William Jones really? Was born in 1746. His mother, who raised her son herself, "trained" him, turning him into a careerist striving for the most humble service. Despite financial difficulties, she was able to give him the opportunity to get an education at a prestigious school. There, in Harrow, he was formed, becoming, so to speak, a "knight of fortune". True, he was not very worried about the fact that his mother and sisters were very poor.
He later studied literature at Oxford. There de he took a pseudonym - East Jones. He had a knack for oriental languages - Arabic, Persian and Chinese. He translated history books from these languages into English. But who can confirm all this? Figuratively speaking, he was one-eyed among the blind. How, from whom and, most importantly, at what level he learned these languages, no one knows.
Unexpected happiness fell to him at the beginning of 1765. He becomes the home teacher of George, son of Earl John Spencer. How did this happen? We are at a loss.
On September 5, 1768, he made a written request to Lady Spencer. So that she interceded for him before Lord Spencer, who at that time (1767 to 70 years) was a close associate of King George III, for his recommendation for the post of professor at Oxford University. It is not entirely clear whether this was his personal plan, or whether his friends pushed him to do so.
Of course, it is unlikely that he could compete with respectable professors. But he emphasized his knowledge of oriental languages, and spoke about it so convincingly that the duke really gave him a highly paid position as translator of oriental languages. A very tempting offer for a 22-year-old boy whose knowledge of oriental languages has never been tested! What a lucky break for our William, who was so worried that his sisters and mother were not able to support him financially. Just awesome!
He confirmed in writing that he accepts this offer. But it is unclear why this letter was not found anywhere, and probably no one actually saw it. Most likely, he would have received this position only if he really had achievements as a translator and could demonstrate them. Soon he would become an ambassador to one of the eastern countries. But being a translator when it comes to international relations is a big responsibility. Bluffing and cheating in such circles is inevitably associated with great risk. His audacity exceeded all bounds. On September 19, 1770, he began his law studies at Middletemple. In 1774 he became an employee. Over time, he became acquainted with influential people of the highest circles of London society … True, it does not seem like something that these connections contributed to taking any high positions.
By that time, the East India Company owned vast territories in Bharatavars. Already in 1773 they were transferred to the property of the "crown", they were managed by a general department, which consisted of four consulates, united and functioning harmoniously, and in this connection a supreme court was established. This court provided lucrative positions, to which employees were appointed for a term of five years by the board of the British East India Company.
In November 1777, Stephen Caesar Lemeister, one of the supreme officers of this High Court, died in Calcutta. News of this man's death reached England in early 1778. William Jones really wanted to take his position, he also considered himself an "orientalist". Besides, he was also a lawyer. True, it is strange that as an "orientalist" he didn't care whether to deal with Persia or India, since in his understanding it was something akin (!). To be more convincing, he was also well-known to Lady Speneser.
He aspired and took certain steps in order to take up the office of judge in Calcutta. Disappointed with this, he decided to move to America. He was serious about travel arrangements and was also involved in an inheritance lawsuit involving a friend of his from West Virginia. After that he sent out farewell letters to all his loved ones and set out on a voyage. But after some time, when he was already very far away, the news came that he had been appointed to the post of judge. William's huge aspirations to occupy her, nevertheless, bore fruit.
However, the inheritance of his friend from Virginia was very large and amounted to about 50 thousand dollars. Now he was no longer interested in a highly paid prestigious position. True, William's soul was tormented by doubts about what to choose - wealth or fame? After much hesitation, he finally realized where the real benefits await him.
The King of England could not have allowed a representative of a respected office not to have a title of nobility. "William Jones" is not a very decent name for a judge serving in Calcutta. It is worthwhile for a British official to have a status with which a person who has such should be treated by "Sir". Therefore, he received a knighthood from the English king on March 20 of this year.
After this confession, William Jones finally married Anna Maria Shipley, an influential and wealthy woman. At this time he was 37 years old.
But the hour of farewell soon came. Bengal is a land so far away. The frigate Crocodile sailed to the shores of the distant land of Bengal on 11 April.
This has not been established, but it may well be that during his long journey, he studied books about India. At that time, there were already some sources about her, not Christian authors, of course, but Persian, Arab, Greek. William knew these languages for sure. Most likely, he also had a "book of books" with him (which was to be expected - approx. Trans.)
The frigate "Crocodile" was sailing for five months. This time was quite enough to instill in myself the idea of my own missionary work. He again realized that he was like "East Jones". In addition, he envisioned Bengal as the backyard of Persia in a cultural and linguistic sense. His compatriots were in this respect complete laymen.
It is not surprising that he published some of his "spiritual discoveries" in writing shortly after his arrival. Nobody was actually surprised. And to this day he is not surprised. And how can you talk about a discovery in general, if the object of the discovery itself was known long before that? Are we wrong? Or should we think about the "age" of the discovery itself?
It is enough to take into account the fact that from distant Bengal he could broadcast anything. The main thing here is that the stories themselves sounded very believable, but everything they asserted just wouldn't fit on their heads!
He even developed his own program, which was called "Sixty Topics about the History of Mankind."
He decided to tell Europe about Asia not by translating and publishing oriental literature. He wanted to go much further, namely, to invent the very history of the East.
In fact, he managed to play a fundamental role in this process. The product of its production and its consumers exist to this day.
Today's Sanskrit is products from Kolkata. Indology, in essence, too. For the first time at the end of the 19th century, Indologists discovered for themselves that the oldest and richest literature, that is, the Vedas, was written not in the so-called Sanskrit, but in the Vedic language. As well as the fact that "Sanskrit" is older than Prakrit (!).
Both are just alphabetical systems. Whoever knows the letters will be able to decipher, voice what is written in Prakrit or Sanskrit, but not understand! The European "rehash" of Vedic literature is still in vogue - there are similar things on the mass market. Their content leaves no doubt that they were translated precisely from the "so-called Sanskrit". This explains the fact that they themselves and all kinds of interpretations of them by Indologists are such that they are not worth the paper on which they are printed.
I would like to close this section by asking two questions. How many letters are there in the alphabets of the native languages of Indologists? And what does the number of letters matter?
The three above-mentioned languages have one thing in common with Devanagri. Even in the shortest words, the syllables are arranged according to a single strict rule. And this fact is extremely important. Root syllables, roots approach words (that is, they look like words), in another syllable they stand before or after, or on both sides. Thus, the meaning of the "root-syllable" is changing, that is, the reason for this lies in word construction. It is impossible to understand the word without knowing the meaning of a syllable, in its various combinations, and grammatical rules. It also happens that two identical words have different meanings, depending on which part of the sentence they are in and what the whole sentence means! The meaning of the whole sentence depends on the meaning of the paragraph,and the meaning of the paragraph depends on the meaning of the entire passage (I happened to come across a similar one when translating into Russian the most ancient Latvian dainas - sacred songs - approx. lane). Therefore, there are no dictionaries for this language. But there are books on grammar. How root syllables branch out and further develop (we are talking about composing a passage) has not been studied. Plus, grammar books are written as if everything comes from nothing. It is the emergence of systematized works of this type, that is, grammatical reference books, that also brings with it numerous literary, metaphysical and scientific theories. And not vice versa. The grammatical rules of a later period make it possible to understand the meaning of what is written in these books (i.e. why they are written in this way - approx. Lane). On the one hand, the so-called linguistics, on the other, the so-called comparative linguistics. The channels, that is, access to Vedic metaphysics and Vedic scientific knowledge inherent in this language, have not been studied. And it is quite possible that for a wide range of people they were not available anywhere and never. The reason for this could be the fact that, on the basis of the real Sanskrit, Prakrit, Pali, about 14 languages appeared in India. It has been noted that the greatest number of different types of writing arose from the Pali language. These new languages have 43 letters.that from the Pali language arose most of the various types of writing. These new languages have 43 letters.that from the Pali language arose most of the various types of writing. These new languages have 43 letters.
Grammar, that is, the structure of the language in each language is independent. It does not depend on the peculiarities of writing. The grammatical structure appears much earlier. We'll see soon enough. that writing, namely letters, was the most recent way of transmitting language. And what's interesting is that they are the richest when there is nothing to transfer.
I conclude with the following emphasis, noting the following. In the ancient literature of Bharatavars, there are no words such as migration, race, caste, India, religion, faith, temple. These concepts were invented later.
Scientists, so to speak, of the blonde-blue-eyed-white-Christian culture did not even bother to think about why there are no Sanskrit dictionaries. And they baffled themselves by creating dictionaries. They did not realize, or did not want to realize that it was impossible to create a simplified version of this ancient language, like Devanagri. To whom it was beneficial, we will soon hear.
All species we know understand each other through sounds and gestures. And each of the species has its own inherent manner of conveying the essence through them. So, cats and dogs of all lands "communicate" without any "scientific" theories. So people of all countries have always understood each other and now they also understand. Without such as "language" and modified - as someone needs, "science".
Since when did so many "sciences" appear for communication? Are they pre-colonial or post-colonial?
Only such a species as a person went further than other species and is expressed by sounds and simple gestures. Or so - other species that did the same are unknown to me.
The ancient, primordial modes of exchange and transmission that our ancestors possessed were supposed to be sounds and gestures. Everywhere.
I imagine that our ancestors tried to create a clear picture of the world so that it becomes as clear as possible. And having already created and realized it, they created a system of sounds - for language and gestures, for depicting and conveying a certain meaning. This can be said to be the art of the image. I even imagine that this systematization was the result of a difficult path, because the moment came when there was a need for clear forms of expression, and it was impossible to do without it. Various views, opinions, meanings were expressed, tested and brought to crystal clearness. Precisely in order to reflect undistorted meaning in the mind.
Any look at something is a consequence of observations and experience, opinions, fantasies, conclusions about what happened, which undoubtedly influenced us, changed us, and this determines our progress in the chosen direction. We are moving in a certain direction. We hear and see in a certain way through our perception. Without any technical devices for this. We observe movements with our eyes and record the intonations of the language we hear. There is a bilateral exchange of questions and comments. There can be no other view, point of view, or way of perception that could be called accurate, that is, assuring us that what we perceive will be conveyed as truthfully as possible and without distorting the meaning. Various sounds and visible images characterize semantic connections, which are characterized by a clear, strict structure.
Until now, this model of perception has always taken place, excluding long-term misunderstandings. This means that we can understand each other without scientific "innovations". If this model of perception were incorrect and imprecise, unconvincing, it would not have made it possible to accumulate enormous knowledge. There is still a very long road to the development of science in its various branches - from theoreticians to grammar. And this long road does not need writing as an intermediary. The other is impressive. The development of the alphabet, syllable, word, language, literature, philosophy, science and grammar precedes. When does the need for language arise as a means of transmitting and storing information? It had to be comprehensively adapted for the transmission of everything that consciousness came to and accumulated over a very long time. It was necessary to create it (language) soso that errors in conveying the meaning of what is stored in memory are minimal. Our ancestors foresaw the regular, but natural appearance of mistakes, thus, there were many ways to avoid them and come to a method of error-free transmission of deep meaning. This is what these paths are.
- collective exercises, which should be infallible, designed to create creations that do not have inaccuracies;
- Creation of "cheat sheets";
- poetry about the events of life, created on the basis of various legends, poems about events and the results of cognition with a certain rhythm, consonance, emphasizing the accumulated knowledge that is stored in the memory of the people.
And these underscores. that is, thanks to their graphic representation, accents became symbols and formed the basis of the alphabet.
The variety of ways of external manifestation and the development of phonetics, that is, "sounding" writing is indisputable proof of this. that our ancestors considered the external expressions of the inner essence - an imitation of audiovisual material, it served as a means of "second-class reliability" so to speak, and the loss of direct sound and gestures in favor of a graphic image was always a cause for concern! With the invention of writing as a means of conveying meaning, it was not only about reproducing the timbre of sound and establishing a clear manner of expressing deep meaning. It was lost already in oral speech, and in addition, also in the process of forming a "point of consideration", that is, a worldview platform. So we are constantly confronted with the potential danger from this “second-class reliability level”.
It is indisputable that the invention of writing, of the font, namely the discovery of a mobile means of easy transmission and distribution of "unwritten books", is a significant cultural achievement. In addition, the presence of writing made possible the wide dissemination of knowledge accumulated over the centuries. Thanks to this, the temporal spatial boundaries have expanded. The typeface as a means of external expression and partial generalization of the heritage that is difficult to give in to it can enrich our knowledge. But one more thing is worth noting. This is still an approximate, so to speak average generalization. Without a deep essence and without the connection of various ways of observing, looking (in Lithuanian this is expressed by a more precise word - pasaulejausta - approx. Lane), all these external manifestations are worth little.
***
Now let's return again to the so-called Sanskrit and its journey to Europe.
Alexander the Great (3rd century BC) was the first European to face Bharatavarsa. The Hellenes had trade relations with those lands even earlier than it became widely known to the European public for the first time in world history. He would not have sought to penetrate there if in his time nothing was known about the richest civilization on both banks of the Indus. After all, no robbery, plundering campaigns were planned to where it would be impossible to take something for yourself! Alexander was probably somewhere near India. He received severe blows from the back and had to stop the campaign. Alexander died at the age of 32. The Greeks knew a lot about India, and this knowledge acquired its own interpretation, but there was nothing about the so-called Sanskrit.
Saint Thomas came across this topic in the 6th century AD. e. but not as a conqueror, but as a seeker, a researcher. I treated this legacy kindly. Christians, followers of Thomas, remained a little more in the southern part of this land, where they once settled. But assimilated, they became part of the dominant culture.
The Portuguese Vasco da Gama is the closest "European conqueror" to us in time, who reached the land of Bharatavars in 1498 by ocean. He landed not in Goa, as it was previously assumed, but in Cochin. Despite the storms and winds that were there. He had no goods, or money - only strong, armed men, many weapons, and Roman Catholic missionaries. The "conquerors" who had made a long sea voyage probably hoped to arrive home rich.
Cochin and the southern shores are densely populated. This is not very conducive to successful conquests. And Vasco da Gama sailed north, to the lands that along the coast. At the southernmost point of Mormugao Bay on the Tsuari River, he settled. This place is located 800 km from Cochin, and from Goa there are large bodies of water and about 45 km of land.
There he had small obstacles. Its main principle was the surprise effect. Nowhere did he encounter difficulties. Shocking terrible brutal cruelty of the conquerors. The oppression was very great. This is, so to speak, an example of Christian morality! They had no pity. Winds and storms drove the ship throughout the year, he sailed all the way to new lands. to conquer them, and so it went on for a long time.
Vasco da Gama, having received considerable wealth, sailed back to Portugal. The remaining conquerors with weapons in their hands remained, plundered a little and awaited reinforcements. Soon the Portuguese arrived with a large number of ships and there were many conquerors. They acted on the principle - there ships and weapons, from there - with full hands. After 11 years of systematic training, Alphonse de Alba was able to take the capital of the Muslim ruler, Adil-Ali Shah, which is now called Al Goa. Adil-Ali Shah was the son of the prominent Muslim warrior Mahmud Govan, who in 1470 was the autocratic ruler.
Thus Vasco da Gama, the great discoverer of Goa, discovered Goa twice, and Alfonso de Alba also contributed to this. The Christian population was so great that even to this day there are no archaeological museums of any earlier time. Churches and basilicas, all richly decorated with gold - this is the panorama of the city. Most likely, the longest period was precisely the Portuguese colonization, which lasted about 450 years.
Historians and Indologists of this blonde-blue-eyed-white-Christian culture have invented the tale that Vasco da Gama is the great discoverer of the sea route to India. This statement is half true. There were already well-known trade routes to India long before the Portuguese and other Europeans. The Europeans knew that the earth is not flat, but has the shape of a ball.
The penetration of Europeans into Bharatavarsa is associated with these sea routes, and as a result, robberies, oppression, violence against the local population. This penetration is called colonialism, which became the basis for the formation of capitalism. By the time of Vasco da Gama, Christianity (that is, lit. cross) and relative "democracy" were introduced here. Both are means of robbery, destruction, denial of the original culture and spreading their influence to other areas. In 1518 the Franciscans appeared there. But as soon as the Jesuit order was created, namely in 1540, the Jesuit missionary Francisco Xavier arrived in Goa. In 1548 the Dominicans and Augustinians also arrived there. All other Catholic orders came later. The Portuguese colonialists were engaged in plunder and enslavement. Less is known about linguistic influence. Small dictionaries and grammar aids for everyday use were in everyday use, and they had their own interpretation. They cannot be called exhaustive, since the nobleman Roberto de Nobil was not distinguished by perseverance and scrupulousness, like our William Jones. But he drew attention to the rich culture of Bharatavarsa, and this aroused great interest in him, as a colonialist. But he did not get to the language in which one of the richest ancient literatures was created. It is not surprising that the Florentine Fillipo Sacchetti, who, as a sales clerk, wrote down everything that was of interest to European esteemed people on January 27. He is another image of the "gallery" of Christian colonialists, although he was not a conqueror, but rather a missionary. He was one of the most prominent scientists and philosophers in Florence,and close to the Medici. For certain reasons, he had to earn money.
However, Filippo Sacchetti was first "revealed" to the world only in the middle of the 19th century as the predecessor of the creator of the so-called comparative linguistics, which was simply a sensation. He was credited by mistake, as if in his "letters from India" he discovered the similarity with Sanskrit with Latin and Greek languages. He settled in Goa in the fall of 1583 and died in 1588. In total, he wrote about 32 letters from India.
Roberto Nobile, a member of the monastic order, first "discovered" what is now commonly called Sanskrit. Heinrich Roth. He was born in 1620 in Dilingen, the son of a high-ranking official. At the end of the exercise, he was a legionnaire in the Swedish army, later fled from the army to Innsbruck, where the soldiers nearly beat him to death. After recovering, he decided to become a missionary.
On October 25, 1639, at the age of 19, he entered the Jesuit order and 10 years later he was ordained a priest. He was later sent to accompany the missionary to Ethiopia. They sailed from Livorno to Smyrna, which is in Turkey, and then ended up in Isfahan, the capital of Persia. But they faced the fact that Ethiopia closed the borders from Catholic missionaries. What could they do? They decided to go to Goa.
The Jesuits reached the Jesuit base of Goa in 1652. That is, 48 years later than Roberto de Nobil. The biography of Heinrich Roth is not typical of the Jesuits. He combined the features of a mercenary and a messenger, an adventurer and a scout, a knight of fortune and a possessed one.
In Goa, Heinrich Roth learned languages such as Persian, Urdu, Kannada. How exactly, we do not know. We can only guess which of all that was written was a narrative about real events. Heinrich Roth moved from Goa to Agra. It was the capital of the Mughal Empire. He took up the high post of the head of the Jesuit college that was in those parts. There he studied Sanskrit for six years. He considered it necessary for the fulfillment of his missionary duty and compiled a grammar around 1660 with Latin commentaries. Sources tell about this.
It wasn't until 1988 that the manuscripts were made public. It is curious that Indologists to this day argue that Heinrich Roth's grammar reference is the best of all. This is not surprising. Roth used the most perfect grammar, written and systematized in Panini.
The spread of Sanskrit in Europe was based on the promulgation of an extremely difficult to understand grammar. We came to this conclusion based on what the Indologists enthusiastically claim. Unfortunately, they did not pay too much attention to this topic (the penetration of Sanskrit into Europe - Ed.), Considering it not worth attention.
It is believed that Catholic missionaries did not pave any way for the penetration of Sanskrit into Europe. But back again to the East India Company, to Calcutta.
The British colonialists were more interested in the enslavement of the local population than Christianization. They acted on the principle of divide and conquer. The colonialists bought the brahmanas to make them their personal advisers, the so-called "pandits." This word is translated as scientist.
Were the pandits really in the service of the East India campaign? I will refrain from commenting yet. Another thing is interesting. How, how did the linguistic influence spread in that environment? It also makes you wonder that in fact, nowhere is it documented that the "scientists" who served in the East India campaign ever called themselves pandits.
When Sir William Jones arrived in Calcutta, he knew nothing of the so-called Sanskrit. His goal was to enter the circles of "high colonial society" and establish himself there as "East Jones". He found two organizations there. Printing Center, headed by Charles Wilkins. This man knew the local languages well and had influential connections outside the company. From 1770 he lived in Calcutta. Due to the fact that he was not all right with his health, he rested in Benares (Varanasi). He had a lot of free time there to study Sanskrit well at the university there. The enterprising William Jones sought to begin his mission as a "pandit" for a publishing center, that is, to collaborate with 34-year-old Wilkins.
On January 15, 1784, he joined the venerable ranks of the colonialists, the 13th in a row and founded the "scientific" (without scientists) society "Asian Association of Bengal" and appointed Governor General Waren Hastings, who did not have a completed school education (!) … Naturally, he gratefully declined the offer. He perceived the “Asian Community” not only as a cultural achievement, but also as a kind of “challenge”, innovation, and considering himself insufficiently competent in such matters, he considered it necessary to refuse. So, William Jones took over this post. And with great pleasure. He became a zealous successor of Warren Hastings' colonial policy. Shortly thereafter, he learned of two extremely influential people in Calcutta. He was little worried that Hastings was uncompromisingly at odds with the circles headed by Edmond Burke. Bengal's Asian community was the first factory of history falsification and brainwashing. Even India's first president, Jawaharlal Nehru, was brainwashed. This issue has already been raised in the book Lying on Long Legs.
The way to the Asian community was closed for the Asians themselves. Why is it so? In fact, propaganda of a new "history" of the enslavers was needed if the local residents were striving for well-being in life. And what would they do there if the boss himself, "East Jones" could not even speak freely with them in their language? This organization sowed the seeds of global manipulation of human minds.
Sir William laid the foundation for the further colonization and Christianization of Bharatavarsa. Without knowing a word or even a syllable in Sanskrit, he declared Charles Winklis, who had studied local dialects in Calcutta for 14 years, the second largest Sanskrit scholar! This misconception persisted to this day.
Who is this Charles Wilkins? There are not as many documents left about him as about Robert Cleave, Warran Hastings or William Jones himself. But this information is quite enough to fit him into the ranks of people with similar biographies. Young people without primary and practical education were usually sent to low positions in the colony. They were also teenagers over the years. Charles Wilkins, like most of the East India campaigners, could have gone unnoticed in Calcutta if he had not discovered his unsurpassed talent as an inventor. The time went on for the consolidation and formation of the captured power, the processes of which accelerated after the Battle of Palashi in 1757. The dominant in Calcutta, who had turned from a conqueror to a governor-general, that is, Waren Hastings, recommended maintaining the authority of the employees by studying the local language. I.e,there was a need for textbooks. Compilers and publishers from England did not so easily respond to such an unpractical proposal. The finest hour has come for Wilkins. He began to practice writing, tracing Bengali letters in semolina.
He was to become the first translator of the Bhagavad Gita. A mock study of Sanskrit at Varanasi University should have helped him with this. The Bhagavad Gita is one of the central episodes of the Mahabharata. This work is written in Sanskrit. But translations of it existed in all the languages used in British India, that is, in Arabic and Persian. Who would mind an English translation? Yes, in fact, no one, if it were not required knowledge of the original language. Sir William also claimed to know 32 languages. He carefully approached the edition of this translation, but he himself could not count up to 32! And objectively assess your knowledge - too. He facilitated the so-called translation of Charles Wilkins. The book was adorned with an eulogizing foreword by Waren Hastings, printed by Charles Wilkins in Calcutta, and distributed in England. We do not have a copy of this publication, nor do we have any information about the role of the "pandits" in this "discovery."
Our market is replete with similar translation products today. The Bhagavat Gita has been translated over a hundred times for its popularity in the blonde-blue-eyed white-Christian culture. Naturally from the original, as they say.
The second greatest scholar of Sanskrit, the lowest, asked Charles Wilkins to create a dictionary with the help and assistance of the pandits. But Wilkins did not have the opportunity to do this in Calcutta. As a result of illness in 1786, he sailed to England. He lives there for a very long time. But without the pandits, he was helpless. Instead of Sir William's long-standing dictionary, he provided a collection of texts to read. However, there were already translations of these stories from Persian into English and French, called "The Tales of Pilpai." We do not know if Charles Wilkins had this compilation in a Bengali version. Despite the demand for literature translated from Sanskrit, he was unable to provide new translations.
In 1795 - Sir William had already died - he managed to publish stories about Dooshwant and Sakontala, translating passages from the Mahabharata in London. But it is not known in what language he read the Mahabharata. This is followed by another blank spot in his biography until 1801, when he became a librarian at the newly established museum in London. He then published a Sanskrit grammar in 1808. However, he never informed anyone that he had studied this language.
At the same time, Sir William diligently “works” without a dictionary and without grammar. He publishes a collection of eternally popular stories - Oriental Studies. He could print all this in Calcutta and send it on to Europe via London. The East India Company financed this project, and willingly. All these publications were beneficial to them. They served as a powerful proof that the Christian colonists led a firm and victorious march, carrying the ten biblical commandments. Sir William continued his stay in Calcutta for another five years. For health reasons, he allowed his wife to sail back to London in 1788. His lust for fame, wealth, and influence was more important to him than whether he would ever see his wife again. In 1794 he passed away, but his factories and production continue to live. But what is interesting isthat in the circles of the employees of the East India Company no one taught Sanskrit. At the same time, in Europe, interest in this language has grown rapidly. Why is it so? The results of psychosocial analysis of this problem would probably be explosive.
The 19th century gave birth to many Sanskrit scholars. If only these people were interested in learning genuine Sanskrit. According to the documents, the new scientists grew like mushrooms after rain. They were mostly Europeans. Mostly Germans, but the soil for their "growth" was in London and Paris. Why? Because in the museums there was an unassembled dump of ancient books and manuscripts.
These new Sanskrit researchers studied the language in a very peculiar way. Alexander Hamilton, Leonard de Chezy, Franz Bopp were pioneers. But it was the youngest of the Schlegel brothers, Friedrich von Schlegel (1772-1829), who was the first to publish a book called "On the Language and Wisdom of the Hindus." It was an attempt to consider and study the ancient world. This work was published in Heidelberg in 1808. This was the first German edition of this genre of literature. For new admirers of the East, this book has become almost a gospel.
What does not happen in life! In 1803, Dorothea and Friedrich Schlegel live in Paris. 31 years old, Friedrich is going to study oriental languages. How is it? He speaks … "according to the most thorough collection of works on oriental languages." What is there in common between a collection of theoretical works on oriental languages and the study of the language itself? He decided to go the following way. Take the translation and the original. The translation can be into different languages - Sanskrit, Persian, Arabic and so on. That is, in general, the translation will be somewhat understandable to him. Naturally, he will perceive what these translators have written. And then the game of riddles began.
The Schlegels were not rich. They rented a large furnished room in a multi-storey building. On January 15, 1803, Schlegel wrote this to his brother. “I already have a textbook of the ordinary Indian language (What?), But I will start studying Sanskrit only at the beginning of spring. If the manual is in the libraries. Isn't this whole situation arousing interest?
On May 15, 1803, he informed his brother of his brilliant achievement:
It would be better if this adventurous method of language learning never took place. But already on August 14, he told his brother the following:
He manually copied texts written in Sanskrit and appealed to those written by Hamilton, who probably knew the letters much better. Where and when Alexander Hamilton learned Sanskrit is unknown. It is only known that he arrived in Calcutta at the end of 1784 and served there as a low-ranking officer. He soon retired. He had no connection with Sir William or Charles Wilkinson, and with the pandits he also had no opportunity to cooperate. Besides, there is no serious reason to assert that Alexander Hamilton was well-known in the circle of Sanskrit scholars in general. It is also known that he spent two or three years in Paris systematizing books and manuscripts written in Sanskrit and Bengali, which were published under his name and the name of a French "orientalist" who does not know the languages of India, Mate Langle. The first edition dates from 1807. It is also possible that, being 44 years old, he took part in the activities of the newly founded East India Company, namely, he studied at the Hartford College founded by it, and he did all this with extreme enthusiasm. In 1814 he published Terms of Sanskrit Grammar, another work signed with his name, the only publication that, along with the catalog, is signed with his name. In 1818, Hamilton stopped studying at this college of his own free will, and already in 1824 he died suddenly. Such is the tragic biography. In 1814 he published Terms of Sanskrit Grammar, another work signed with his name, the only publication that, along with the catalog, is signed with his name. In 1818, Hamilton stopped studying at this college of his own free will, and already in 1824 he died suddenly. Such is the tragic biography. In 1814 he published Terms of Sanskrit Grammar, another work signed with his name, the only publication that, along with the catalog, is signed with his name. In 1818, Hamilton stopped studying at this college of his own free will, and already in 1824 he died suddenly. Such is the tragic biography.
We can only imagine the level and quality of Sanskrit that existed in Paris, how Hamilton himself knew this language, and in general what “European Sanskrit” is, the first dictionary of which was published in 1919. Antonin Leonard de Chezy worked in the Egyptology department of the Royal Museum in Paris. He became acquainted with the art of Egypt through his travels there. But in 1803, when he had the opportunity to make another trip, he suddenly fell ill. All this was very good for Louis-Mathieu Langles. Who was one of the leading orientalists of Paris. Later, de Chezy learned from the German von Gafster, who was familiar with the Schlegel family, that they were studying Sanskrit from the heritage of Hamilton.
It is well known that Alexander Hamilton and Leonard de Chezy met. It is known for certain that Antoine Leonard de Chezy was not interested before this meeting in Sanskrit and, accordingly, knew little about it. He was generally an Egyptologist. As soon as curiosity awakens in him, he learns Sanskrit "in secret", his study was "based on self-study" just when Alexander Hamilton left France. In general, it is difficult to imagine how a Frenchman in Paris managed to learn Sanskrit without really having dictionaries or grammar textbooks. I cannot understand, with all my desire, how a Frenchman in Paris without teachers, without grammar books and Sanskrit dictionaries can learn this language. Until now, modern historians and Indologists have no difficulty in coping with this task "secretly" and "based on self-study."
But life is extremely diverse and often brings surprises, especially to these newly-minted geniuses that all nations had. 29-year-old Gelimina Gaustfer (1783-1856) in 1812 met Franz Bopp under the name of Helimina de Chezy. He became the founder of German Indology. He was born on September 14, 1791 in Mainz. His academic teacher Windischmann, professor of philosophy and history, inspired him and his son to pursue philology. They both liked it very much. When he turned 21, he realized that it was useless to look for a worthy future for himself in his hometown.
Fascinated by the East of Heliminas, she actually bore the name Wilhelmina von Klenke. Her father was a military man, and her mother was a poet. She early became independent, and was not brought up in particular severity. At the age of 16, she married Gustav von Gastfer, but after a year they separated. And she decided to go to Paris. At that time, from 1803 to 1807, the newspaper Franz? Sische Miscellen was published there. In 1805, she married Antoine Leonard de Chezy, one of the famous orientalists, who until 1807 diligently studied the Persian language, and at the age of 33 became a professor of Sanskrit at the College de France. In 1810, she left Chezi, adopted his name, was engaged in a variety of matters, in a word, led the lifestyle of an emancipated woman of her time. She corresponded diligently. She became an influential person of her time and began to create a version of her biography. She actually persuaded the young Franz Bopp to go to Paris, where her ex-husband, Leonard de Chezy, studied Sanskrit.
From 1812, Paris attracted orientalists very much. The French colonialists diligently collected books, manuscripts, and monuments of oriental art, which they could neither read nor understand. Is that something to capture. Eventually, the loot was dumped into either the Royal Library or the Royal Museum. Where they get spoiled or really cataloged. France took away more cultural assets from Egypt than from India. Such a collection of manuscripts in the library always forms a point for the curious of all kinds.
On January 1, 1813, Franz Bopp wrote his first letter from Paris. It was addressed to his influential friend, Professor Windischman. Here's what it said:
Franz Bopp was molded from the same dough as William Jones. He did not start with Sanskrit, as he was advised. He began to learn Arabic, but he was completely unaware that Arabic and Sanskrit really had nothing in common.
His next letter to his mentor was like this. He's writing.
And de Chezy is also not very competent in this matter, despite the fact that he devoted more than six years to Sanskrit. This was all written on July 27, 1814.
In 1812 he arrived in Paris to study Sanskrit with de Chezy. Until March 1814, he studied only Arabic. As we remember, in July 1814 he wrote to his teacher that it was impossible to learn Sanskrit from de Chezy. In addition, he, as it were, did not need an expert. Further we read from his letters.
That is, it turns out that he knew the Sanskrit alphabet and phonetics so well that he already had thoughts that he already understood something. How could this be? On July 27, 1814, he wrote to his teacher
He substantiated his intentions. We read in his letter dated July 27, 1814. Those original texts that come from Calcutta are so expensive that very few people can afford to buy them, perhaps very rich people, and if several volumes, then even more so. The first volume of the Ramayana costs 160 francs here, and Keri's grammar 280. He thought about the prices. He will sell German translations at the lowest possible price. And being in this missionary euphoria, he thought that Sanskrit would serve his personal goals well. But this was not his only argument in favor of this kind of activity. Here's what he wrote next.
Yes, of course, why shouldn't the Europeans develop their own "Sanskrit writing"?
Franz Bopp has constantly emphasized. that he can learn Sanskrit without any outside help. But that was his personal idea. The following books were available in Paris at that time, A Grammar of Sanskrit, written by the missionary William Carey, published in 1804. And also the grammar of Charles Wilkins, the work of Fotser "Reflections on the grammatical structure of Sanskrit", 1810. But what quality were all these works? Of dubious quality, of course! These were the first attempts by intellectuals. The editions that followed each other quickly indicated not only haste.
In 1816, Franz Bopp prepared for publication a book entitled: “About conjugation systems in Sanskrit based on comparisons with Germanic, Greek and Latin, as well as Persian, as well as selected episodes from the Ramayana and Mahabharata, translated from the original texts and some chapters from the Vedas . This book was published by K. Windsmann. How did Bopp manage to bring all this into use in the period from 1812 to 1816? And who could check what he wrote?
Finally, in 1819, the English-Sanskrit dictionary expected by Sir William in 1784, under the direction of Horace Hyman Wilson, was published in Calcutta. Most of this work was to be done by the pandits, in what language they communicated their information to the European colonialists and what the quality of this cooperation was is unknown. By the way, nothing is known about the intellectual level of these pandits themselves. The only thing you can say for sure is that they were saying absolute nonsense. For example, the same can be said about this English-Sanskrit dictionary. All these publications were funded by the East India Campaign.
August Wilhelm von Schlegel (1767-1835), the eldest of the brothers, arrived in Paris at that time. There he studied Sanskrit with Franz Bopp. In 1818 he was 51 years old professor of Sanskrit in Bonn. The first of the Germans. He took great care that the center for the study of Indology and Sanskrit was not England or France, but Germany. He became the godfather of Sanskrit.
On October 15, 1800, another "William Jones" was born. It was Thomas Babington Macaulay. As the offspring of a noble evangelical family, he had a better start, but the same traits. He will become not only the "god-father" of the theory of the "Aryan race".
He began his education early at Trinity College, and had a dignified reputation as an excellent speaker and congenial person in student circles. But he had no particular zeal for studying jurisprudence, since he was more engaged in writing poems.
And in 1823 another "William Jones" appeared. It was Friedrich Maximilian Müller, a native of Dessau.
In 1826, Thomas Babington was practicing law. Unlike William Jones, he had to take care of the welfare of the whole family, as his father ran into debt. He worked as a tutor, also earned by creativity, worked in a low official position. Later, as the best speaker, he received the post of secretary of the "frontiers of control" of the East India campaign. He quickly walked up the career ladder. And his ambitions grew as well.
He managed to create a law in parliament that earns him a lucrative position as a legal adviser in the Supreme Council of India. The Encyclopedia Britannica will write the following about this: “Macaulay held high positions only to save up for his future life. Yeah. It happens. £ 10,000 for falsifying history. As always. As usual! In 1834, he sailed with his sister Hannah to Calcutta. But they soon parted ways as she married Edward Trevelyan. Her biography was later written by her son, and Thomas Babington in Parliament had an income of about one and a half thousand pounds. And later all 10 thousand. So they wrote "history".
On February 2, 1835, in Calcutta, he submitted a draft educational program for colonized India. On March 7, it is approved. The core of his program is the following:
Here is such a solid cultural cloning program. This is what Thomas Makulay wrote to his father on October 12, 1836:
After his return from India, he settled in Edinburgh. All this time he has been intensively searching for "scientists" who could translate the ancient Sanskrit literature - the Vedas - with a convenient content for him. These translations were intended to convince this new class of blonde, blue-eyed, white-Christian culture that the New Testament of the Bible echoes the old Vedas. Finally, in 1854, he finds Maximilian Müller (1823-1900) from Dessau. In 1859 he invented The Theory of the Aryan Race. According to him, the "Aryan race" is sung in the Rig Veda. At the same time, he can disassemble the Vedas written in the Devanagri script according to reliable sources. Nothing is known about his reading and understanding of Vedic texts. And this information is hushed up. Only in 1878 did he learn thatthat the Vedic texts are not written in classical Sanskrit.
Friedrich Maximilian Müller was born on December 6, 1823 in Dessau, in the capital of the independent Duchy of Anhalt-Dessau. His grandfather worked in trade, and his father worked as a gymnasium teacher, but later married the noblewoman Adelaide von Basedow. They settled in Dessau for a long time. Father Wilhelm died at the age of 33, leaving his wife and children - a 4-year-old daughter and a 6-year-old son. Müller's childhood was spent in dire poverty. The widowed Adelaide initially lived with her father, but later began renting an apartment on the ground floor of a tiny house. It cost about 150 thalers a year. An ambitious mother, a certificate in Leipzig, a small scholarship of 15 thalers, a student corporation, studies in philology, classical Greek and Latin literature and philosophy. He studied in Leipzig for about two years. Müller did not study anywhere else.
The following short story characterizes him very eloquently. It will be about 1841. Baron Hagedorm was on very good terms with Frederick Maximillian's cousin. “… She was married to the first Duke of Dessau. Both of them were convinced that Maximilian studied at the Oriental College in Vienna, and after studying Oriental languages, he should have received a diplomat position. He is entitled to a title of nobility. But he refused it. But why not? He deserves it. Apparently, he does not want to change his first love - Sanskrit. Do you believe in this cute story?
A study of his entire biography from the beginning to the end of his life is on page 93. Before the section "About the University". But I consider it my duty to report that Maximilian first encountered Sanskrit in the winter half of 1841-42.
Hermann Brockhaus arrived in Leipzig in the winter of 1841. His Sanskrit mentors were Schlegel and Christian Lassen. So, the "school" of self-taught Franz Bopp. He offers him a lecture on Sanskrit grammar. On which he leaned?
Before leaving for Berlin, Friedrich Maximilian will hear another lecture from Hermann Brockhaus, who spoke about the Rig Veda. All Indologists of that time read Asian Studies. An essay on the Rig Veda by Thomas Henry Colebrook, a man with an extraordinary autobiography, was published in 1801. Since then, every Indologist has been studying the Rig Veda based on this essay. But that's not the point. He's writing:
There is no mention of him taking the exam in Leipzig.
Franz Bopp received Maximilian Müller "very kindly", but still he was disappointed. Since Franz Bopp (pp. 128-129, autobiography): “then at the age of 53 he looked like an old man. During the lecture, he read "Comparative Grammar" with a magnifying glass and added only small new ones. He left me some Latin manuscripts that he copied in his youth (we are grateful to Friedrich Maximilian Müller for this interesting look at Franz Bopp's hard work in Paris), but in really difficult moments he could not help me."
Also in Berlin, he did not see the prospect of ending his activities. Two days later, he made the following entry in his diary (Nirad C. Chaudhuri, p. 43):
How great was his disappointment with Franz Bopp that after three quarters of a year he made a trip to Paris. He decided to go there, as he hoped to continue studying Sanskrit there. French Indologist Eugene Bourneau studied this language there. From 1832 he worked as a professor at the College de France. Only from Leonard de Chezy he could learn Sanskrit, which, as we remember, like Frans Bopp, learned this language without assistance. In Paris, 22-year-old Müller also had to learn French.
In Paris, he did not have a scholarship and he had to earn a living for himself. How is it? In Paris, there were more people interested in the East than Sanskrit texts. There were no copiers yet, so there was a market for copied copies. On pages 142-43 of his biography, he writes:
By 1846 he had copied all the Sanskrit texts available in Paris. He knew that the East India Campaign had a larger number of manuscripts. But he could only stay in London for two weeks. He turned to Baron Christian Karl Josias Bansen (1791-1860). He was a respected Prussian diplomat in the royal court in London. He met with Mueller's father at the Vatican. It is worth saying that the hero of our story was a zealous Christian and an enthusiastic orientalist. In his student years, he read to the Esse of Thomas Colebrok about the Vedas, 1801. But after 23-year-old Müller set out to collect all the parts of the Rig Veda, the old melancholy reawakened in him. He wanted to support him with all his might.
He really had "strength", and not only financial. While Maximilian was diligently rewriting the manuscripts, Baron Bansen, after lengthy negotiations, is seeking funding from the East India campaign for the publication of the Rig Veda. The amount is large - about 200 pounds annually. But the East India Campaign doesn't take any "foreign legionnaire" out of control. He is put under the control of a "reliable guard dog", that is, Horace Wilson. Yes, it is the Horace Hayman Wilson who converted the Sanskrit in circulation today to Christianity in 1819. He also has a difficult biography.
If one can become an expert on a language by copying the manuscripts of that language, then Friedrich Maximilian Müller was the greatest Sanskritologist of all time. After becoming a mercenary in the East India campaign, he did not want to study Sanskrit any further.
At a party in 1854, Baron Bansen learns that Thomas Babington Macaulay has long sought a "scholarly Sanskrit scholar" who can provide an effective long-term flanking cover for his "educational policy" in India. The introduction of English education in India involved the following:
This program performed excellently. But his “new class” had to be immunized against the recession. All the old Sanskrit texts had to be translated in the Christian spirit. These translations should flood the market. The rest of the translations should be squeezed out of the market.
Friedrich Maximilian was chosen to immunize the "new class". For good money from the East India Campaign. His income was supposed to be about 10 thousand pounds a year. A princely fee for a person who did not even have any academic degree in Germany, but ended up simply in the "Eldorado of Indology".
He dated ancient Sanskrit texts and translated the 51st volume of the "Collection of the Holy Books of the East" and even translated some. He told the world that in the "hymns" of the Rig Veda, the immigrating Indo-Europeans call themselves "Aryans" and glorify their original homeland. His (Müller's) idea is that from now on, the alleged immigrants also received racial identity. But the trick is that he does not know the difference between the Vedic language and Sanskrit at the time of the creation of his "creations."
However, he knew well how to serve a patron. He led a successful propaganda:
At the same time, translations from "Sanskrit" become even lower quality with the dictionary of Horace Wilson (1819). Further, Müller recalls the "treasure" that he collected in the "valley of tears" during his travels. Not a single Sanskrit text found in Europe escaped his inexhaustible zeal as a scribe. Why are these Sanskrit texts not dated? Nobody in his time did that. Probably not in vain.
And in 1854, a bachelor of arts from Oxford, published a free translation of the English-Sanskrit dictionary, which became known throughout the world. It was William Monier.
Let me conclude with a short episode. This is described on page 289 of the biography of Maximilian Müller: “I was once sitting in my office in Oxford and was rewriting Sanskrit texts when I was unexpectedly informed about a visitor. I saw a man in black robes who spoke to me in a language from which I did not understand a single word at all. I turned to him in English and asked what language he spoke to me. Then he asked with great surprise: "Do you not understand Sanskrit?" “No…” - I say, - “I have never heard or spoke this language, but I have Vedic manuscripts that may interest you. He was very happy, began to read them, but could not translate a word. When I expressed my surprise (I wish I hadn't done this!), He said that he did not believe in the Vedas, and generally accepted Christianity. He had an extremely intelligent, thoughtful face, he was pleasant in conversation and expressed deep thoughts. His name was Nikanta Gorekh. After adopting Christianity, he became Nehemiah Gorech.
Translated from German by Svyatogora
