India and the Identity of Europe: The Case of Friedrich Schlegel

Abstract

If only Indian studies could find such cultivators and patrons as in fifteenth and sixteenth centuries suddenly kindled in Italy and Germany an ardent appreciation of Greek studies, and in so short a time achieved so much that reawakened knowledge of antiquity changed and rejuvenated wisdom and science, indeed one could even say world itself. Not less grand and universal, I dare to assert, would be effect of Indian studies even now, if it were seized with similar force and introduced into circle of European learning.2These enthusiastic words were used by Friedrich Schlegel (1772-1829) to recommend study of Indian literature to readers of his 1808 Uber die Sprache und Weisheit der Indier.3 In this book, Schlegel offered fruits of his studies of Sanskrit and Indian literature, which began in Paris in 1803. Here he introduced to educated public of Continental Europe theory about affinity of Sanskrit to Greek, Latin and German, twenty-two years after this theory, which is now called the Indo-European was presented by Sir William Jones to members of Asiatick Society in Calcutta. The presentation of this linguistic relationship, together with a call to study languages by a historical-comparative method, comprised first part of book. The second part dealt with Indian philosophy, which according to Schlegel, belonged to tradition of all Oriental philosophy. The third part suggested how study of Indian literature might benefit study of history in general. Central to this view was speculation that Indian civilization had emigrated to Europe, supported by linguistic affinity between Sanskrit and European languages.The recommendation in quotation above was well received. The publication of Schlegel's book excited intellectual community of continental Europe, and, by 1809, large parts of book had appeared in French translation4 The most important outcome of this excitement was arrival of Franz Bopp and August Wilhelm Schlegel, Friedrich's elder brother, in Paris to study Sanskrit. The excitement stirred by Schlegel's book reflected growing interest in India and East among European intellectuals. This was a very complex process that was a product of Europe's growing colonial power in Asia but was also a part of modernization of European thought. Interest in India swelled during last third of eighteenth century, as British were becoming dominant power in subcontinent and began collecting, analyzing, and distributing information on Indian civilization, mainly through Asiatic Society in Calcutta, which was established by William Jones in 1783 under patronage of Governor-General Warren Hastings.5What interested European intellectuals most about ancient cultures of India and other oriental countries, was what they could learn about ancient religions of these countries. The region from Egypt to India was thought to be cradle of humanity, with various thinkers believing Urheimat to be in another center of oriental civilization, be it Egypt, Mesopotamia or Persia. India became popular with publication of John HolwelPs Interesting Historical Events Relating to Bengal in 1765,6 which was main source for Voltaire's ideas on India.7 Statements concerning nature of Hinduism became important arguments in theological debates in Europe and were used in critique of Christianity both from within and from outside. Critics of established religion like Voltaire argued that antiquity of Hinduism and its alleged Monotheism show Christianity to be a late invention.8 Supporters of orthodox Christianity argued, with Thomas Maurice in England9 and Friedrich Stolberg in Germany,10 that very antiquity of Hinduism and its resemblance to Christianity prove divine origin of bible.This kind of interest in India was growing fast especially in Germany during first decade of nineteenth century. …