Max Mller as a young man

FromWikipedia, the free encyclopedia

Friedrich Maximillian Mller (December 6, 1823 October 28, 1900)
known as Max Mller was a German philologist and Orientalist,
one of the founders of the western academic field of Indian studies and
the discipline of comparative religion. Mller wrote both scholarly and
popular works on the subject of Indology, a discipline he introduced to
the British reading public, and the Sacred Books of the East, a massive,
50-volume set of English translations prepared under his direction,
stands as an enduring monument to Victorian scholarship. He also put
forward and promoted the idea of a Turanian family of languages and
Turanian people.
[1][2]
1 Life and work
2 Views on the future of India
3 Controversies
3.1 Anti-Christian
3.2 Aryanism
3.3 Turanism
4 Death
5 See also
6 References
7 Bibliography
8 Publications
9 External links
He was born in Dessau, the son of the Romantic poet Wilhelm Mller, whose verse Franz Schubert had set to
music in his song-cycles Die schne Mllerin and Winterreise. Max Mller's mother, Adelheide Mller, was the
eldest daughter of a chief minister of Anhalt-Dessau. Mller knew Felix Mendelssohn and had Carl Maria von
Weber as a godfather.
In 1841 he entered Leipzig University, where he left his early interest in music and poetry in favour of
philosophy. Mller received his Ph.D. in 1843 for a dissertation on Spinoza's Ethics.
[3]
He also displayed an
aptitude for languages, learning the Classical languages Greek and Latin, as well as Arabic, Persian and Sanskrit.
In 1844 Mller went to Berlin to study with Friedrich Schelling. He began to translate the Upanishads for
Schelling, and continued to research Sanskrit under Franz Bopp, the first systematic scholar of the
Indo-European languages. Schelling led Mller to relate the history of language to the history of religion. At this
time, Mller published his first book, a German translation of the Hitopadesa, a collection of Indian fables.
In 1845, Mller moved to Paris to study Sanskrit under Eugne Burnouf. It was Burnouf who encouraged him to
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Mller circa 1898 with the insignia of
the order Pour le Mrite and the
Bavarian Order of Maximilian
publish the complete Rig Veda in Sanskrit, using manuscripts available in England.
Mller moved to England in 1846 in order to study Sanskrit texts in the collection of the East India Company.
He supported himself at first with creative writing, his novel German Love being popular in its day. Mller's
connections with the East India Company and with Sanskritists based at Oxford University led to a career in
Britain, where he eventually became the leading intellectual commentator on the culture of India, which Britain
controlled as part of its Empire. This led to complex exchanges between Indian and British intellectual culture,
especially through Mller's links with the Brahmo Samaj. He became a member of Christ Church, Oxford in
1851, when he gave his first series of lectures on comparative philology. He gained appointment as Taylorian
Professor of Modern European Languages in 1854. Defeated in the 1860 competition for the Boden
Professorship of Sanksrit, he later became Oxford's first Professor of Comparative Philology (1868 1875), and
from 1858 was a Fellow at All Souls College.
Mller attempted to formulate a philosophy of religion that addressed the
crisis of faith engendered by the historical and critical study of religion
by German scholars on the one hand, and by the Darwinian revolution
on the other. Mller was wary of Darwin's work on human evolution,
and attacked his view of the development of human faculties. His work
was taken up by cultural commentators such as his friend John Ruskin,
who saw it as a productive response to the crisis of the age (compare
Matthew Arnold's "Dover Beach"). He analyzed mythologies as
rationalizations of natural phenomena, primitive beginnings that we
might denominate "protoscience" within a cultural evolution; Mller's
"anti-Darwinian" concepts of the evolution of human cultures are among
his least lasting achievements.
Mller shared many of the ideas associated with Romanticism, which
coloured his account of ancient religions, in particular his emphasis on
the formative influence on early religion of emotional communion with
natural forces.
[4]
Mller's Sanskrit studies came at a time when scholars had started to see
language development in relation to cultural development. The recent
discovery of the Indo-European (IE) language group had started to lead to much speculation about the
relationship between Greco-Roman cultures and those of more ancient peoples. In particular the Vedic culture
of India was thought to have been the ancestor of European Classical cultures, and scholars sought to compare
the genetically related European and Asian languages in order to reconstruct the earliest form of the
root-language. The Vedic language, Sanskrit, was thought to be the oldest of the IE languages. Mller therefore
devoted himself to the study of this language, becoming one of the major Sanskrit scholars of his day. Mller
believed that the earliest documents of Vedic culture should be studied in order to provide the key to the
development of pagan European religions, and of religious belief in general. To this end, Mller sought to
understand the most ancient of Vedic scriptures, the Rig-Veda.
[5]
Mller was greatly impressed by Ramakrishna
Paramhansa, his contemporary and proponent of Vedantic philosophy, and authored several essays and books on
him.
[6]
A 1907 study of Mller's inaugural Hibbert Lecture of 1878 was made by one of his contemporaries, D.
Menant.
[7]
It argued that a crucial role was played by Mller and social reformer Behramji Malabari in initiating
debate on child marriage and widow remarriage questions in India.
For Mller, the study of the language had to relate to the study of the culture in which it had been used. He
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cauteloso
Portrait of the elderly Max Mller by
George Frederic Watts, 1894-1895
came to the view that the development of languages should be tied to
that of belief-systems. At that time the Vedic scriptures were little-known
in the West, though there was increasing interest in the philosophy of the
Upanishads. Mller believed that the sophisticated Upanishadic
philosophy could be linked to the primitive henotheism of early Vedic
Brahmanism from which it evolved. He had to travel to London in order
to look at documents held in the collection of the British East India
Company. While there he persuaded the company to allow him to
undertake a critical edition of the Rig-Veda, a task he pursued doggedly
over many years (18491874), and which resulted in the critical edition
for which he is most remembered.
For Mller, the culture of the Vedic peoples represented a form of nature
worship, an idea clearly influenced by Romanticism. He saw the gods of
the Rig-Veda as active forces of nature, only partly personified as
imagined supernatural persons. From this claim Mller derived his theory
that mythology is 'a disease of language'. By this he meant that myth
transforms concepts into beings and stories. In Mller's view 'gods' began
as words constructed in order to express abstract ideas, but were transformed into imagined personalities. Thus
the Indo-European father-god appears under various names: Zeus, Jupiter, Dyaus Pita. For Mller all these
names can be traced to the word 'Dyaus', which he understands to imply 'shining' or 'radiance'. This leads to the
terms 'deva', 'deus', 'theos' as generic terms for a god, and to the names 'Zeus' and 'Jupiter' (derived from
deus-pater). In this way a metaphor becomes personified and ossified. This aspect of Mller's thinking closely
resembled the later ideas of Nietzsche.
In 1881, he published a translation of the first edition of Kant's Critique of Pure Reason. He agreed with
Schopenhauer that this edition was the most direct and honest expression of Kant's thought. His translation
corrected several errors that were committed by previous translators. In his Translator's Preface, Mller wrote,
"The bridge of thoughts and sighs that spans the whole history of the Aryan world has its first arch in the Veda,
its last in Kant's Critique.While in the Veda we may study the childhood, we may study in Kant's Critique of
Pure Reason the perfect manhood of the Aryan mind.The materials are now accessible, and the English-
speaking race, the race of the future, will have in Kant's Critique another Aryan heirloom, as precious as the
Veda a work that may be criticised, but can never be ignored." Mller remained profoundly influenced by the
Kantian Transcendentalist model of spirituality, and was opposed to Darwinian ideas of human development,
arguing that "language forms an impassable barrier between man and beast."
[8]
He was also influenced by the work Thought and Reality, of the Russian philosopher African Spir.
[9]
He several times expressed the view that a "reformation" within Hinduism needed to occur comparable to the
Christian Reformation.
[10]
In his view, "if there is one thing which a comparative study of religions places in the
clearest light, it is the inevitable decay to which every religion is exposed... Whenever we can trace back a
religion to its first beginnings, we find it free from many blemishes that affected it in its later states". He used his
links with the Brahmo Samaj in order to encourage such a reformation on the lines pioneered by Ram Mohan
Roy.
[11]
Mller believed that the Brahmos would engender an Indian form of Christianity, and that they were in
practice "Christians, without being Roman Catholics, Anglicans or Lutherans."
[11]
In the Lutheran tradition, he
hoped that the superstition and "idolatry" which he considered to be characteristic of modern popular Hinduism
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expression
madurez
enfermedad
infancia
reliquia
would disappear.
[11]
In a letter to his wife, he said:
The translation of the Veda will hereafter tell to a great extent on the fate of India and on the
growth of millions of souls in that country. It is the root of their religion, and to show them what the
root is, I feel sure, is the only way of uprooting all that has sprung from it during the last 3000
years.
[12]
Mller hoped that increased funding for education in India would promote a new form of literature combining
Western and Indian traditions. In 1868 he wrote to George Campbell, the newly appointed Secretary of State for
India,
"India has been conquered once, but India must be conquered again, and that second conquest
should be a conquest by education. Much has been done for education of late, but if the funds were
tripled and quadrupled, that would hardly be enough A new national literature may spring up,
impregnated with western ideas, yet retaining its native spirit and character By encouraging a
study of their own ancient literature, as part of their education, a national feeling of pride and
self-respect will be reawakened among those who influence the large masses of the people. A new
national literature will bring with it a new national life, and new moral vigour. As to religion, that
will take care of itself. The missionaries have done far more than they themselves seem to be aware
of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our
nineteenth century will hardly be the Christianity of India. But the ancient religion of India is
doomed and if Christianity does not step in, whose fault will it be?"
[13]
Anti-Christian
Mller's comparative religion was criticized as subversive of the Christian faith. According to Monsignor Munro,
the Roman Catholic bishop of St Andrew's Cathedral in Glasgow, his 1888 University of Glasgow Gifford
Lectures on the "science of religion" represented nothing less than "a crusade against divine revelation, against
Jesus Christ and Christianity".
[14]
Munro argued that Mller's theories "uprooted our idea of God, for it
repudiated the idea of a personal God." He made "divine revelation simply impossible, because it [his theory]
reduced God to mere nature, and did away with the body and soul as we know them."
Similar accusations had already led to Mller's exclusion from the Boden chair in Sanskrit in favour of the
conservative Monier Monier-Williams. By the 1880s Mller was being courted by Charles Godfrey Leland,
Helena Blavatsky and other writers who were seeking to assert the merits of "Pagan" religious traditions over
Christianity. The designer Mary Fraser Tytler stated that Mller's book Chips from a German Workshop (a
collection of his essays) was her "Bible", which helped her to create a multi-cultural sacred imagery.
Mller distanced himself from these developments, and remained within the Lutheran faith in which he had
been brought up. Nevertheless, according to C. Beckerlegge, "Mller's background as a German Lutheran and
his identification with the Broad Church party" led to "suspicion by those opposed to the political and religious
positions which they felt Mller represented", particularly his latitudinarianism.
[15]
Aryanism
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Mller's work contributed to the developing interest in Aryan culture which set Indo-European ('Aryan')
traditions in opposition to Semitic religions. He was deeply saddened by the fact that these later came to be
expressed in racist terms. This was far from Mller's own intention. For Mller the discovery of common Indian
and European ancestry was a powerful argument against racism, arguing that "an ethnologist who speaks of
Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic
dictionary or a brachycephalic grammar" and that "the blackest Hindus represent an earlier stage of Aryan
speech and thought than the fairest Scandinavians".
[16]
Turanism
Mller put forward and promoted the theory of a 'Turanian' family of languages or speech, comprising the
Finnic, Samoyedic, Tataric, Mongolic, and Tungusic languages.
[1][2]
According to Mller these five languages
were those "spoken in Asia or Europe not included under the Arian (sic) and Semitic families, with the
exception perhaps of the Chinese and its dialects". In addition, they were "nomadic languages" in contrast to the
other two families (Aryan and Semitic) that he called State or political languages.
[17]
Mller's Turanian theory was based not only on his own extensive research, but also on the works of many other
scholars such as Rask, Wilhelm Schott, Gyarmathi, Castrn, Gabelentz and Bhtlingk who had all noted various
affinities between these languages. In fact, Mller was not the first to advance the Turanian theory. The idea had
been suggested earlier by Christian Bunsen who wrote, "I ventured in 1847 to unite all these under the name of
Turanian. Prof. Mller's discoveries will prove the truth of this view beyond the most sanguine hopes which
could then be conceived".
[18]
However, it was Mller who was undoubtedly responsible for popularising the
idea in European discourse.
The idea of a Turanian family of languages was not accepted by everyone at the time. As Mller himself wrote,
"some scholars would deny it the name of a family"
[19]
and it was the subject of "fierce attacks from those who
believe in different beginnings of language and mankind".
[20]
Although the term "Turanian" quickly became an
archaism
[21]
(unlike "Aryan"), it did not disappear completely and the idea would be absorbed later into
nationalist ideologies in Hungary and Turkey.
[22]
Mller died in Oxford. His wife, Georgina Adelaide (died 1916) had his papers and correspondence carefully
bound; they are at the Bodleian Library, Oxford.
[23]
The Goethe Institutes in India are named Max Mller
Bhavan in his honour.
[24]
Mller's son Wilhelm Max Mller was also an important scholar.
Herbert Hope Risley
Paul Deussen
Sacred Books of the East
Turan
^
a

b
Mller, M. (1854) The last results of the
researches respecting the non-Iranian and
1.
non-Semitic languages of Asia or Europe, or the
Turanian family of language. (Letter of Professor
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Max Muller to Chevalier Bunsen; Oxford August
1853; on the classification of the Turanian
languages). In, Christian Bunsen (1854) Outlines of
the Philosophy of Universal History, Applied to
Language and Religion. In Two Volumes. Vol. 1.
London: Brown, Green, and Longmans.
^
a

b
Mller, M. (1855) The languages of the seat of
war in the East. With a survey of the three families
of language, Semitic, Arian, and Turanian. London:
Williams and Norgate.
2.
^ B. Hancock Mller biography at Gifford Lectures
website (http://www.giffordlectures.org
/Author.asp?AuthorID=127)
3.
^ Studying Hinduism: Key Concepts and Methods,
p.336 (http://books.google.com/books?id=O-
7xYYt0oJ sC&lpg=PA336&
dq=max%20muller%20romanticism&
pg=PA336#v=onepage&q&f=false)
4.
^ Mller, F. Max, Rig-Veda-Samhita: The Sacred
Hymns of the Brahmans (http://www.amazon.com
/gp/product/040411461X)
5.
^ Vedanta Society of New York: Ramakrishna
(http://www.vedanta-newyork.org/articles
/on_sri_ramakrishna.htm#muller)
6.
^ Menant M D, (1907) "Influence of Max Mullers
Hibbert Lectures in India", The American Journal of
Theology, vol. 11, no. 2, p. 293-307, available to
[jstor] subscribers.
7.
^ Mller, F. Max. Three Lectures on the Science of
Language, etc., with a Supplement, My
Predecessors. 3rd ed. Chicago, 1899, p. 9.
8.
^ "WilliamJ ames, of Harvard, was among the first
foreigners to take cognizance of Thought and
Reality, already in 1873, then Max Mller of Oxford,
in Holland Spruyt, Lund and G.[erardus] Heymans,
the latter declared later that Spir exercised a real
influence on the elaboration of his thought." Lettres
indites de African Spir au Professeur Penjon
(Unpublished Letters of African Spir to Professor
Penjon), Neuchtel, 1948, p. 231, n. 7.
9.
^ Menant M D, (1907) "Influence of Max Mullers
Hibbert Lectures in India", The American Journal of
Theology, vol. 11, no. 2, p. 293-307
10.
^
a

b

c
Sharada Sugirtharajah, Imagining hinduism: a
postcolonial perspective, Routledge, 2003 , pp.
11.
60-61.
^ Mller, Georgina, The Life and Letters of Right
Honorable Friedrich Max Mller, 2 vols. London:
Longman, 1902.
12.
^ Mller, Georgina, The Life and Letters of Right
Honorable Friedrich Max Mller, 2 vols. London:
Longman, 1902.Reprint in 1976 (USA)
13.
^ (S159) (S159) (S159) Myth/Folklore Scholar
Reports (http://faculty.deanza.edu/lesliewallis/stories
/storyReader$158)
14.
^ C. Beckerlegge, Professor Friedrich Max Mller
and the Missionary Cause, Culture and Empire,
Manchester University Press ND, 1997, p.189.
15.
^ F. Max Mller, Biographies of Words and the
Home of the Aryas (1888), Kessinger Publishing
reprint, 2004, p.120; Dorothy Matilda Figueira,
Aryans, Jews, Brahmins: Theorizing Authority
Through Myths of Identity, Suny Press, 2002, p.45
16.
^ Mller, M. (1855) ibid, p.86. 17.
^ Bunsen, C.C.J . (1854) Outlines of the Philosophy
of Universal History, Applied to Language and
Religion. In Two Volumes. Vol. 1. London: Brown,
Green, and Longmans, p.64.
18.
^ Mller, M. (1862) Lectures on The Science of
Language. Delivered At The Royal Institution of
Great Britain in April, May, and June, 1861. Second
London Edition, Revised. New York: Charles
Scribner, (p.240). Project Gutenberg eBook
(http://www.gutenberg.org/ebooks/32856) .
19.
^ Ibid, p.283. 20.
^ Masuza, T. (2005) The Invention of World
Religions, Or, How European Universalism was
Preserved in the Language of Pluralism. The
University of Chicago Press, p.229.
21.
^ Gnay Gksu zdoan: The case of racism-
Turanism: Turkismduring single-party period,
1931-1944 : a radical variant of Turkish nationalism
22.
^ Bodleian Mller archive
(http://www.bodley.ox.ac.uk/dept/scwmss
/wmss/online/1500-1900/muller/maxmuller.html)
23.
^ Deepa A, Chitra (2007-05-14). "Max Mueller
Bhavan gets new identity" (http://www.hindu.com
/edu/2007/05/14/stories/2007051451470400.htm) .
The Hindu. http://www.hindu.com/edu/2007/05/14
/stories/2007051451470400.htm. Retrieved
2009-06-03.
24.
Lourens P. van den Bosch, Friedrich Max Mller: A Life Devoted to the Humanities, 2002. Recent
biography sets him in the context of Victorian intellectual culture.
Jon R. Stone (ed.), The Essential Max Mller: On Language, Mythology, and Religion, New York:
Palgrave, 2002, ISBN 978-0-312-29309-3. Collection of 19 essays; also includes an intellectual
biography.
Max Mller - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Max_Mller
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Nirad C. Chaudhuri, Scholar Extraordinary, The Life of Professor the Right Honourable Friedrich Max
Muller, P.C.(1974)
Mllers scholarly works, published separately as well as an 18-volume Collected Works, include:
A History of Ancient Sanskrit Literature So Far As It Illustrates the Primitive Religion of the Brahmans
(1859), 1859 (http://books.google.com/books?id=6xUAAAAAYAAJ)
Lectures on the Science of Language (1864, 2 vols.), Fifth Edition, Revised 1866
(http://books.google.com/books?id=7zYLAAAAQAAJ)
Lectures on the Science of Language were translated into Russian in 1866 and published at the first
Russian scientific linguistic magazine Filologicheskie Zapiski.
Chips from a German Workshop (186775, 5vols.)
Introduction to the Science of Religion (1873)
Lectures on the Origin and Growth of Religion as Illustrated by the Religions of India (1878) [1]
(http://books.google.com/books?id=9-0GAAAAQAAJ)
India, What can it Teach Us? (1883) [2] (http://books.google.com/books?id=akoQAAAAYAAJ)
Biographical Essays (1884)
Upanishads (http://books.google.co.in/books?id=-dq1_WC-Y5gC&pg=PA3&dq=katha+upanishad&
cd=2#v=onepage&q=katha%20upanishad&f=false) . Wordsworth Editions. 2001 (first 1884).
ISBN 184022102. http://books.google.co.in/books?id=-dq1_WC-Y5gC&pg=PA3&dq=katha+upanishad&
cd=2#v=onepage&q=katha%20upanishad&f=false.
The German Classics from the Fourth to the Nineteenth Century (1886,2Vols) [3]
(http://books.google.com/books?id=72NMAAAAMAAJ)
The Science of Thought (1887,2Vols)
Studies in Buddhism (1888) [4] (http://www.saujanyabooks.com/details.aspx?id=6240) [5]
(http://books.google.com/books?id=aaxrFSsPXQYC)
Six Systems of Hindu Philosophy (1899)
Gifford Lectures of 188892 (Collected Works, vols. 1-4)
Natural Religion (1889), Vol. 1 (http://www.giffordlectures.org/Browse.asp?PubID=TPNATR&
Volume=0&Issue=0&TOC=TRUE) , Vol. 2 (http://www.giffordlectures.org
/Browse.asp?PubID=TPNATS&Volume=0&Issue=0&TOC=TRUE)
Physical Religion (1891), [6] (http://www.giffordlectures.org/Browse.asp?PubID=TPPHYR&
Cover=TRUE)
Anthropological Religion (1892), [7] (http://www.giffordlectures.org
/Browse.asp?PubID=TPANRE&Volume=0&Issue=0&TOC=TRUE)
Theosophy, or Psychological Religion (1893), [8] (http://www.giffordlectures.org
/Browse.asp?PubID=TPTOPR&Volume=0&Issue=0&TOC=TRUE)
Auld Lang Syne (1898,2 Vols), a memoir
My Autobiography: A Fragment (1901) [9] (http://www.gutenberg.org/etext/30269)
The Life and Letters of the Right Honourable Friedrich Max Mller (1902, 2 vols.) Vol I [10]
(http://books.google.com/books?id=1Qz_K7VlmQMC) , Vol II
Max Mller. (2011). In Encyclopdia Britannica. Retrieved from http://www.britannica.com/EBchecked
/topic/396833/Max-Muller
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Works by Friedrich Max Mller (http://www.gutenberg.org/author/Friedrich_Max_Mller) at Project
Gutenberg
Deutsche Liebe, Novel by F. Max Mller 1857, E-Book Edition 2011 (German), Philipp Grieb
IT-Redaktion (http://www.itredaktion.de/verlag.htm)
Online Library of Liberty - Friedrich Max Mller (http://oll.libertyfund.org
/index.php?option=com_staticxt&staticfile=show.php&person=4417)
Gifford Lecture Series - Biography - Friedrich Max Mller (http://www.giffordlectures.org
/Author.asp?AuthorID=127) by Dr Brannon Hancock
Lourens P. van den Bosch,"Theosophy or Pantheism?: Friedrich Max Mller's Gifford Lectures on
Natural Religion" (http://www.here-now4u.de/eng/theosophy_or_pantheism__friedr.htm) : full text of the
article
Vedas and Upanishads (http://san.beck.org/EC7-Vedas.html)
Vivekananda on Max Mller (http://www.ramakrishnavivekananda.info/vivekananda/volume_4
/writings_prose/on_professor_max_muller.htm)
Friedrich Max Mller, The Hymns of the Rigveda, with Sayana's commentary (http://www.wilbourhall.org
/index.html#veda) London, 1849-7, 2nd ed. 4 vols., Oxford, 1890-92. PDF format.
Retrieved from "http://en.wikipedia.org/w/index.php?title=Max_Mller&oldid=506365432"
Categories: 1823 births 1900 deaths People from Dessau-Rolau German orientalists Sanskrit scholars
German philologists British Indologists Indo-Europeanists Religion academics German translators
Fellows of All Souls College, Oxford German folklorists German Indologists Gifford Lecturers
Members of the Privy Council of the United Kingdom
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