A Study of Ancient Speech and Writing, by Charles Johnston

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A Study of AncientSpeech and Writing

By Charles Johnston


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ContentsA First Lesson in the Lemurian Language...............................5The Speech of the Gods.......................................................17

Sanskrit Study in the West...................................................25The Antiquity of Indian Writing..........................................41Sanskrits Nearest Neighbour...............................................47The Culture-Language of the Future....................................53


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A First Lesson in the Lemurian Language[Selection drawn from From the Highlands of Lemuria]

Theosophical Quarterly, July, 1917

The First Race, says H. P. Blavatsky, inThe Secret Doctrine,was, in our sense, speechless, as it was devoid of mind on ourplane. The Second Race had a sound-language, to wit, chant-like sounds composed of vowels alone. The Third Race

developed in the beginning a kind of language which was only aslight improvement on the various sounds in Nature. When thelaw of evolution led the middle Third Race to reproduce theirkind sexually, an act which forced the creative gods, compelledby Karmic law, to incarnate in mindless men, then only wasspeech developed. But even then it was no better than atentative effort. The whole human race was at that time of onelanguage and of one lip. Speech then developed, according to

Occult teaching, in the following order:Monosyllabic speech; that of the first approximately fullydeveloped human beings at the close of the Third Root-race, thegolden-coloured, yellow-complexioned men, after theirseparation into sexes, and the full awakening of their minds.Before that, they communicated through what would now becalled thought-transference. This monosyllabic speech was thevowel parent, so to speak, of the monosyllabic languages mixed

with hard consonants, still in use among the yellow races.These linguistic characteristics developed into the agglutinat-

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6 A Study of Ancient Speech and Writing

ive languages. The latter were spoken by some Atlantean races,

while other parent stocks of the Fourth Race preserved themother-language. And as languages have their cyclic evolution,their childhood, purity, growth, fall into matter, admixturewith other languages, maturity, decay, and finally death, so theprimitive speech of the most civilized Atlanteans decayed andalmost died out.

The inflectional speechthe root of the Sanskrit, veryerroneously called the elder sister of the Greek, instead of its

motherwas the first language (now the mystery tongue of theInitiates) of the fifth Race.

We have already quoted the same author as saying that thePolynesians belong to the very earliest of surviving sub-races. we shallnow try to show how completely the Polynesian languages bear out theabove quotation as to the origin and development of speech.

First a word as to the general growth of languages, the materials of

which they are made. Speech, in general, is a flow of breath from thelungs, to which sound and tone are given by the vibration of the vocalchords; the change in position of the lips and the mouth giving thediffering sounds which we call vowels. If speech went no further, weshould have the primal vowel-language. But there are two furtherelements. The first is a partial closing of the lips, or a partial, butincomplete, approach of the teeth, or of the tongue to various pointsalong the palate, thus causing, for the lips, the sounds of f and v; for

the teeth, the sounds of s, of th and dh; for the tongue, the sounds of land r, (formed by the tip of the tongue, partially, but not completely,stopping the vowel air-stream;) the sounds of kh and gh, when theroot of the tongue comes close to the palate. Thus are formed thesemivowels or liquids, which stand half-way between the vowels andthe full consonants, or, as the Sanskrit grammarians better call them,the contacts. In Sanskrit, there are five points in the mouth at whichfull contacts are formed: (1) the throat or back of the mouth, where

the sounds of k and g (hard) are formed; (2) the top of the mouthwhere, by a contact with the underside of the tip of the tongue, turnedbackwards, a hard t and d are formed, which are nearly like the veryhard t and d of the English language; (3) the true dentals, formed by


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A First Lesson in the Lemurian Language 7

pressing the tip of the tongue against the teeth, like the soft t and d in

Italian and other continental languages. The fact that Englishmen, notnoticing the difference, use their own hard t and d when pronouncingcontinental languages, is one of the things which keep them fromtalking like the natives, who use the soft t and d. (4) a blend betweent and sh, with the tongue against the teeth, giving the sound ch, withits corresponding sonant, j; and (5) the lip-contact, forming the labials,p and b. In Sanskrit, there are, for each of these five points of contact,first, the surd sounds, like k, ch, t, p; then the sonants, like g, j, d, b;

then the same sounds aspirated, or followed by an immediate out-breathing, giving the sounds k-ha, g-ha, t-ha, d-ha, ch-ha, j-ha, p-ha,b-ha; and, finally, the nasals, formed by setting the organs of themouth in position for pronouncing each group and then sending forththe breath, not through the mouth, but through the nose; soundssomething like this: nga, for the throat; nya, for the ch-sound; the hardand soft na; and, finally, ma, for the lip-contact.

This pretty formidable battery of sounds represents the highest and

fullest development, that of the early Fifth Race. We have given it inits completeness, as a basis of comparison for the very simple range ofsounds in the extremely early, and, therefore, comparativelyundeveloped, Polynesian languages, those of the earliest survivingsub-races. And, at the risk of appearing to bore even the most tolerantreaders, we venture to arrange these Sanskrit sounds in a little table, tobe followed, presently, by a similar table for the Polynesian tongues:

SANSKRITCONSONANT ANDSEMI-CONSONANTRANGE

ka k-ha ga g-ha nga ha (kha)

(hard) ta t-ha da d-ha na ra sha (hard)

(soft) ta t-ha da d-ha na la sa

cha ch-ha ja j-ha nya ya sha (soft)

pa p-ha ba b-ha ma va (fa)

Each of the above sounds (except the two in brackets) has a letter torepresent it in the Sanskrit alphabet, and, in that alphabet, the sounds


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are arranged in their physiological order, pretty much as in this table;

first, the throat sounds, then the sounds of the roof of the mouth, thenthe sounds of the ridge of the palate, then the sounds of the teeth, thenthe sounds of the lips. Thus a Sanskrit dictionary follows the naturalorder of these sounds, as they are formed by the organs of speech,justifying the idea that this highly scientific arrangement was reachedby men who fully understood the mysteries of sound, men who spokethe mystery tongue of the Initiates, as said inThe Secret Doctrine. Incontrast, our own alphabet is absolutely unscientific, a mere jumble of

sounds without any order at all; first, an open vowel, then a lip sound,then a dental sibilant, then a dental surd, then another vowel, and soon. It is an adaptation of the Greek alphabet, named from its two firstletters, alpha-beta; this is, in its turn, an adaptation of the SemiticPhoenician or Hebrew, where the two first letters are aleph (an ox)and beth (a house); our capital A being an ancient picture of thehead of an ox, now turned upside down, while the second letter, B, is aconventionalized house. In like manner, our G is the head of a camel,

the Hebrew gimel; while our L is an ox-goad; they are all blurredpictures, representing the initial sounds of the objects depicted.

We now come back, duly furnished with bases of comparison, tothe Polynesian languages, with their very early, very slightly developed,range of sounds.

There are, first, the vowels which, as we shall see, play a very greatpart in Polynesian, a survival of the earlier all-vowel language. Next,there are the semi-vowels or breathings of the throat and lips, thesounds of ha and wha, va or fa, and the liquids, r and l. Then there arethree contacts or full consonants: that of the throat, or ka; that of theteeth, or ta; that of the lips, or pa. Throughout the whole Polynesianregions, of enormous extent, there are (with almost no exceptions) thesurd sounds only, never the sonants; that is, we find the sounds ka, ta,pa; but not the sounds ga, da, ba. Finally, there is a nasal for each ofthe three contacts, namely, nga, na, and ma. To show howundeveloped this sound range is, we shall arrange the Polynesiansounds in the same way as we arranged the very highly developedsounds of Sanskrit:


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POLYNESIANCONSONANT ANDSEMI-CONSONANTRANGE

ka nga ha

ta na la (or) ra

pa ma wa (or) wha (or) fa

And that is all; only nine contacts, instead of the thirty-three ofSanskrit.

It seems, then, that the beginning was made with streams of vowel-sound only; that the half-contacts or semi-vowels, breathings andliquids and nasals, were then developed; that the full contacts camelast, beginning, perhaps, with the lip-contact, which is the easiest andsimplest to make; the contacts of the teeth and throat, the sounds of taand ka, coming later. Further, that all the surds were developed first,and then only later the sonants; the aspirated surds and sonants, as inSanskrit, coming last of all.

This gradual development, from pure vowel sounds, throughbreathings and semi-vowels, to full contacts or consonants, seems torecord exactly thatfall into matterdescribed inThe Secret Doctrine; itseems to have gone on parallel with the complete materialization,externalization and development of the fully formed physical man,remaining as an exact record and register of that development. And itseems probable that, if we could get the exact range of consonantsnatural to each race or sub-race, we could, using that range of soundsas an index, place the races in their correct order in the historical planof development; that we could grade all the races by this index alone.So marvellous a thing is language, so mysterious and magical is sound.

We come, at length, to the Polynesian vowels, the oldest element oflanguage and the most potent. It is curious and significant that, in thePolynesian tongues, the vowels still retain their primitive spiritualvalue; many of them, simply, or united, form the divine names, the

names of the Gods. Thus, A means God; Ao is heaven, the state of theblessed; ao, as a verb, means to regard with reverence; as a noun, aomeans authority; aoao means supreme, or, to be supreme; aio meanspeace, quietude; Io is the mystery God, the Supreme Being who,


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according to the Polynesian belief, is everywhere potent, without form,

having no house; they will not even name that God in a house oramong men, but first withdraw to the wilderness, where nature isunpolluted. Io also means the soul, life, power, mental energy. Thevowel O alone means space, capacity, the ability to be contained; and,more familiarly, an enclosure, a garden. U means that which is fixed orfirm, not easily to be shaken or moved.

To come next to words of one or more vowels, genuine survivals ofthe primal vowel language; we shall be surprised at their great variety

and expressiveness in Polynesian.Besides meaning God, the vowel a is also used as an article, as a

prefix to proper names, as a preposition meaning to, or belonging to;as an interjection. Aia means to have authority over, as ao means toreign. Ae is used to signify agreement, meaning yes, in answer to anaffirmative question, and meaning no in answer to a negativequestion. The pure vowel word aeaea, accented on the second andfourth vowels, means to rise to the surface like a bubble; aeaea means

to pant, to be out of breath, to breathe hard; the fundamentalmeaning evidently being breath, or, more metaphysically, spirit. Aimeans to give life, while aia means an abode, a place where one lives;ai is also an interjection of surprise. Ao, besides meaning personifiedLight, as a divinity, signifies also daylight, daytime, dawn; as a verb,ao means to gather, to collect; aoa means to bark like a dog, whileaoaoa is the indistinct noise made by persons at a distance; these twolast belong to the category of Nature sounds, spoken of inThe SecretDoctrine. Au means smoke, the current of a stream, and, morematerially, a sharp thorn or needle; auau means to pick out, as thornsor fish-bones are picked out; au further means firm, stable, sure, and,as an exclamation, exactly what sure means in American. Also, asan imitative sound, au signifies a dogs bark, or, as a verb, to bark.Aua is the name of a small fish. Aua also means I know not (andcare not)! Aua has the further meaning of far on, at a distance, whileauau has meanings as different as to lift, and a basket of seedpotatoes; perhaps the meaning shades thus: to lift, to gather together,to gather in a basket, and so on. Aue is an exclamation of sorrow, likealas! It further means a clamour, a noise of woe.


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We have, therefore, of pure vowel words beginning with a, the

following: A, ae, ai, ao, au; aeae, aeaea; aia; aoao, aoaoa; aua, auau, aue.This is already a fair illustration of the primal vowel language.

E is used as a sign of the future tense; as a preposition, it means by;it is used as the sign of the vocative case. Ea is an exclamation ofsurprise; it further means to rise above water, and, by a development ofthe meaning, to return home, as war captives return; and thenceliberty, escape; while eaea means, to escape repeatedly. Starting fromthe meaning, to rise, eaea comes to mean exalted, honourable. The

beautiful word eaoia, each letter being distinctly pronounced, meansbut. Ei is an interjection, used at the ends of lines in poetry; while eiameans a current or tide. Eo is said to mean a flat rock, but seems notto be generally used.

The vowel i is used to form indefinite past tenses, and to connect averb with its object; it is also used as a sign of the accusative case, orwith the meaning of to. Accented, i means to ferment; ii has themeaning of fermented, sour, mouldy; ia means he, she or it; with the

additional meanings of that, the aforesaid; ia also means a current orstream, while iaua means hold! stay!

The vowel o, besides meaning space, an enclosure, somethingcontained, comes to mean provision for a journey, a present, and, as averb, to penetrate, to go deep, to dig a hole; then to husk a coconut, topierce with any sharp instrument. As a possessive pronoun, it meansyour, belonging to; it is also an exclamation, in answer to a call. Oimeans to shake, to shudder, with an intensive oioi, to be greatlyagitated; oioi then comes to mean rapid, swiftly, quickly; to move. Oi,accented on the second syllable, means to shout; oioi is also the nameof a bird and of a plant. Oa, in Hawaiian, means a board, a rafter;while oaoa means split or cleft, like a tree cut into planks. Ou meansyou, or your; oue is a kind of flax; while ouou means a few, andfurther, thin, feeble.

U, as we saw, means something firm or fixed; and then, to reach

the land, to touch, as a boat or ship on the rocks, to come face to face,to face danger, to run up against anything, to prevail, to conquer. Ua isthe back-bone, uaua is a sinew, a vein, an artery, with the moreabstract meanings, courage, firmness, resolution, a brave man.


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Backbone has just the same secondary meanings with us. Ua means

rain, to rain, while ue means to weep. Ua as an adverb means when; itis also used as a particle of expostulation. Ue, besides meaning thefourth day of the moons age, signifies to shake, to tremble, while ueuemeans to stimulate, to incite; uei means to try to set going; ueue meansto call people to war. Ui means to ask, to inquire; an invitation; uiuimeans to ask questions repeatedly.

When in addition to the five vowels, we take the simple breathingha, or the slightly more concrete, but still open wa and wha, we can

multiply our vocabulary many times. Thus, aeha, aewa, ahau, ahe,ahea, aheahea, ahi, ahiahi, aho, ahu, ahuahua, ahua, awa, awawa, awe,aweawe, awha, awhe, awheawhe, awheo, awhi, awhiwhiwhi, awhio,awhiowhio, and so on for the other vowels.

Then come the liquids, l and r; then the nasals; and, finally, the fullcontacts or consonants.

It will be noted that, in many cases, an intensive is formed bydoubling the original word; awhe, for example, means to gather in a

heap; awheawhe means to set to work with many persons; awhiomeans to wind about, while awhiowhio means a whirlwind. This is thesimplest form of agglutination, the gluing together of words, spokenof, inThe Secret Doctrine, as characteristic of the second period ofspeech. Here is a pretty example of agglutination, from Samoan: lagimeans sky; lalolagi means under the sky; lelalolagi means the earth; faalelalolagi means earthly. If one repeats these words in series, lagi-lalolagi-lelalolagi-faalelalolagi, one gets an effect that is distinctlyLemurian; and not in fancy only, but in reality; the words haveactually survived since Lemurian times.

But there is a further evidence that, in the Polynesian tongues, wehave the survival of a far older all-vowel tonguethe Miocene survivalof an Eocene speech, as one writer says. The word kanaka has beenused very widely to mean a native of the Hawaiian islands, or indeedof the islands in general; it really means a man, a human being, in the

Hawaiian tongue. The word consists of a hard contact, a nasal andanother hard contact, each followed by the vowel a. But, at the otherend of Polynesia, the word is no longer kanaka but tangata; thusTangata-maori means a native of New Zealand, literally an


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indigenous man, or, as we say, a Maori. Here again, the word consists

of a hard contact, a nasal and a hard contact, each followed by thevowel a; but, while the three vowels remain the same, the contacts andnasals are altered, interchanged. The Hawaiian form of the word hasthe throat contact k; the dental nasal n, the throat contact k, with thethree as; the New Zealand word has the dental contact, the throatnasal, the dental contact, with the three as. It is evident that the threeas are the essential part, the root of the word, the old and originalbasis, while the contacts or consonants were filled in later, and filled in

differently, at different parts of Lemuria. In Samoan, the tongue ofthe group of islands which lie halfway between these extremes, andabout two thousand miles from either end, the word is tagata, thenasal being softened to a sonant, a sound which is not found in theoriginal range of Polynesian contacts; in Tahiti, a thousand milessouth-east of Samoa, the central nasal is dropped altogether, or hasnever been added, and the word is ta-ata. In Moriori, it becomesrangata. In Fiji it is tamata. In Vanikoro it is ranaka. Thus we get the

series of forms: Ta-ata, tagata, tangata, rangata, ranaka, kanaka; thevowels being the essential thing, while the consonants are put in, andvariously put in, to give the word more substance. The same thingmay be illustrated by another well known word: in Mangaian, aroameans love, or beloved; in Maori it is aroha; in Samoan it is alofa; inHawaiian it is aloha; showing the substitution, in the one case, of oneliquid for another; in the other, of one breathing for another. In thesame way, atarangi, a shadow, in Maori, becomes akalani in

Hawaiian; ata-ani in Marquesan. Kaha, a rope, in Maori, becomesaha in Tahiti, afa in Samoa, kaa in Mangaian, kafa in Tongan. Sothe Samoan word lagi, meaning sky, which we have already quoted,is in Maori rangi; in Mangarevan it is ragi; in Tahitian it is rai; inHawaiian it is lani; in Motu it is lai. So we get the series, rangi, rani,rai, lai, lani, lagi; showing, as before, that the vowel-combination isthe essential element, the real root of the word, the survival from theall-vowel period.

Two things in this baby-talk of mankind may have seemed veryfamiliar, even to those who know nothing of Polynesian: first, thissubstitution of one consonant for another; second, the doubling ofsyllables or words, or even their repetition several times running. The


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truth is, that both these linguistic peculiarities survive among the small

early-Third Race people who are continually arriving in our midst, andwhom we prosaically call babies, quite overlooking the fact that, in agreat many things, they are a genuine apparition of the long gone sub-races. For have they not the exact character of the sexless, mindlesssub-races, not fully mastering their material bodies, not yet inhabitedby manas? Do they not express themselves in streams of vowel speech,before they come to the semi-vowels and liquids, and, finally, the hardcontacts or consonants? And do they not indulge in the trick of

reduplication or repetition, saying, with entire content, such words aspapapapa, or mamamama, or tatatata, which their progenitors quiteunwarrantably take to themselves? And do they not, often to theirfourth or fifth year, mix up the consonants just as do the recognizedLemurians, the peoples of the Polynesian islands, generally using ta forka, just as the Maori says tangata for kanaka?

This is but one of many illustrations of the law of reversion orsurvival, in accordance with which the individual, in the earlier stages

of his career, reverts to the characteristics of past periods and races,nay, even of past Rounds. So there are, all around us, opportunities forstudying the most ancient Lemurian speech. We need not go to theSouth Seas to hear it. All babies talk it; all babies, up to a certain age,talk the same language, and that language is a reversion to the speechof the earliest races, long before complete humanity had been attained.

So, from our survey of the Highlands of Lemuria, we get theseresults: Over this vast space of islands dotted amid the ocean, a spacefrom twelve to fifteen millions of square miles, or equal to a third or afourth of the land surface of the globe, the speech is singularly uniformeven though the island tribes that talk it have been separated from eachother for long ages. And everywhere, with the sameness of speech,there are the same large, fundamental ideas, the same world-concepts,the same divinities, the same ancient traditions of the early world.Without doubt, we are in presence of a once united, though nowendlessly subdivided people, a common culture, a common historicalor prehistoric past.

And, at the basis of this vastly extended speech, there is an identityof metaphysical or spiritual meaning. The vowels, which are its


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dominant element, have large, abstract ideas attached to them or,

rather, evidently inherent in them. They stand for heaven, the sky, thesoul, life, breath, space; the great, formless forces and powers that arethe root of all things. And, even after the few, simple consonants orcontacts were developed, the words remained essentially vowel-words;the vowel part of them is uniform and unchanging, over the whole vastarea, while the hard contacts or consonants are variously filled in, asgutturals in one part of the Lemurian area, as dentals in another, but,according to an evident phonetic system, by no means haphazard.

It is interesting that Dana, who wrote an admirable account of theearly days, and of a cruise to the Pacific coast nearly a hundred yearsago, records that a group of Kanakas, whom he found at San Diego,had a series of very ancient religious chants, which were composed ofvowels only, as though the older speech, before the formation ofconsonants, had been preserved as a mystery tongue. It is interestingalso that, in the older Upanishads, there is a tradition which accordsclosely with the historical evolution of the Polynesian languages; the

vowels, we are told, belong to the gods, to the heavenly world; thebreathings and semi-vowels belong to the mid-world; the consonantsbelong to the material world, the world of death. Here again is thetradition of afall into matter, for the speech of mankind as well as forman himself.


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between sounds and the various powers, forms and colours and the

universe, the value of which was intuitionally perceived by theearliest Aryans; on the other, we shall look to find the echoes of thegrunts and squeals of our poor relation perched on a tree-branchmumbling his acorns.

Roots, say the theorists, were at first either a matter of convention,or were formed by imitating the sounds of nature, and by exclamationsand interjections. The chief objection to the first theory (which indeedwas never very seriously defended) is that contrary to hypothesis the

Aryan roots, as a whole, do not express the wants and notions of such aprimitive people as we were led to postulate. We find for examplecomparatively few words, such asbow,arrow, and,tent, while there area great many expressing abstract or reflective ideas, liketo shine,to fly,to know,to burn. The second also is all very wellas a theory, but at thefirst rude contact with fact it collapses. We find very few words whichcould possibly be formed according to its principles, and this for thesimple reason that there are no distinctive sounds in nature

accompanying the majority of the ideas expressed in these Aryan roots.The theory which we put forward, on the other hand, is that

sounds have by nature a spiritual or innate relation with variouscolours, forms or qualities, and that the Aryan roots were formed witha clear intuitional perception of this fact. It is probable that the processof their formation was instinctive and unconscious, rather thanintentional and deliberate.

To make the theory more clear, we may say that it appears to usthat the entities on each plane have a spiritual relation to the entitieson the other planes. A particular sound, for instance, corresponds tosome one colour, to some one taste, to some one odour, and to someone simple figure or form. In order to connect the Aryan roots, or, tospeak more correctly, the sounds of the Aryan roots with their valueson the other planesthus showing their origin to be spiritual andintuitionalit will be necessary to analyse the chief sounds used in this

branch of human speech, and to assign to them their spiritual values;and having discovered these values to apply them to the Aryan roots orto the words of any early language akin to the Aryan. It will be seenthat besides the values to be assigned to them intuitionally, a parallel


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The Speech of the Gods 19

series of values will be discovered arising from physiological reasons,

such as the position of the organs of speech while pronouncing them;but it must in all cases be borne in mind that the intuitive is theprimary meaning, though reasons for it cannot, from its very nature,be stated argumentatively; in most cases, therefore, physiologicalreason alone will be given. For the convenience of those unacquaintedwith Sanskrit phonetics, we shall adhere as far as possible to theEnglish alphabet.

To begin with B and M (pronouncedbandm), if we analyse

their character and difference from other sounds and from each other,we find that with the exception P (p) a slight variant of B, they arethe only sounds which require the complete closure of the mouth fortheir formation. Whether it be preceded or followed by a vowel, Bcannot be correctly pronounced without first closing the lips and thenopening them. It is evident therefore that as Bis the only soundwhich is made by the bursting forth of the breath from closed lips, it ismore suited than any other to express the beginning of life, or life.

M differs from B in this, that it is made not by the breath comingfrom the just opened lips, but by closing them and stopping the breathcompletely for a time, then the breath finds an outlet by its upperchannel, the nose. Taking these facts into consideration, we perceivethat it should mean something extreme, like end, height ordeath, or, more fully, the stoppage of the life energy and its transferto a different channel. (We may here remark that this value agrees withthe characteristics of Siva, in the mystic syllable Om, or Aum,

representing Brahman the Creator, Vishnu the preserver, and Siva thedestroyer and regenerator). It is a similar sound to M, but differs fromit in this, that the stoppage of the breath, before its transfer to theupper outlet, is incomplete. It means continuance or change withoutany real end. P is a variation of the sound for life, its significance is lessthough similar, it means formation of a part, division, orsmallness.. The principal characteristic of V is its indefiniteness, itmeans vagueness. F, its companion sound, means airiness orlightness, it would refer to floating or flying objects. The harshest ofthe primary sounds is J (J), its meaning therefore to accord with thispeculiarity must be matter, heaviness, or earth (as one of the fiveobjective elements). The hard sharp sound of K (K), at once defines


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its meaninghardness, sharpness, or brilliancy. The analogous

sound of G (g) means smoothness or reflection. The Brahmanicaldoctrine of emanations teaches, as is. well known, that absolute spirit,

or Parabrahm (the great underlying reality of the universe), by itsexpansive activity created the First and Eternal emanation of theLogos, or Spirit; from this was produced the second emanation ofether, the astral light of the Kabbalists, corresponding to akasha; fromthe ether was produced the element of light or fire; from fire wasproduced air; from air was produced water; from water was produced

earth; from earth was produced the vegetable kingdom; from thevegetable kingdom were produced animals, from animals man.

Here we find that earth is, as it were, the turning point to whichdownward. evolution reaches, and from which upward evolutionbegins. It is a remarkable and significant fact, but none the less a fact,that, if we take the liquid semi-vowel or ethereal series of sounds, andclassify them in the order they come in the throat and mouth, theirintuitional or spiritual values in this order will correspond accurately to

the order of the elements in this Kabbalistic doctrine of emanations.The first of these ethereal sounds A (pronounced like the a in

atma,) Is the first sound of the human voice formed farthest withinthe throat, and the breath necessary to form all other sounds mustpass from the A, the value of A therefore is God the first cause orthe self. The next sound of this series is R (ar, as in for), from itspeculiar fullness and undefinable sound its meaning is wind,breath, movement or spirit; it is the spirit which, in the wordsof Genesis, Brooded upon the face of the waters, and is the firstemanation of the A or God; after R comes the sound of H (hay) thesound for heat, the five elements in one aspect. Next comes L (el)the spiritual value of which is light. The other aspect of the fireemanation Y (yea) the sound succeeding L, means compression orthe drawing together of things; the next sound of this peculiar classis W (way) the sound for water; marking the two limits of thecircular space enclosed by the pronunciation of this sound are thetwo sounds of Jand Krepresenting the quality of material solidityof the next emanation; the earth, which thus issues from the centre ofthe water element.


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Let the waters be gathered together

And let the dry land appear,says the cosmogony in Genesis. The ethereal or semi-vowel carry us

down the earth element, which is, as we have seen, the turning pointof evolution. These ethereal sounds represent the objective andsupersensual planes, whose peculiar types of being have been called thefire, air and water elementals. When we reach the earth and theobjective kingdoms, we come again to hard sounds. Proceedingoutwards from the earth we get the sound ofIthwhich meansgrowth, or expansion: with this sound came the emanation orevolution of vegetable lifeto use the words of Genesis.

The earth brought forth herbs.

AfterIthcomes the sound of F and B, representing the kingdom ofbirds, fishes and animals and the crowning evolution of man.

Close on the heels of life, follows death, represented by the soundof M.

Let us compare this with the Upanishad.

From that self (Brahmam) sprang ether, (or spirit.)

From ether sprang air; (expansion and heat.)

From air sprang fire; (light or colour.)

From fire water; from water, earth;

From earth, herbs; from herbs, food; from food, man.

Here we have exactly the order we have arrived at by taking thespiritual values of the sounds, as they occur in the human throat andmouth, Agod; Rspirit; Hheat; Llight; Wwater; Khardness; Jearth; Ithgrowth; Blife; Mdeath.

A few more sounds may be added. S, formed by a rapid series ofsibilations, means number. D means descent or falling; Tascent.

We will now try how far we may be enabled with the key

obtained to comprehend the intellectual and spiritual life of ourancestors. Nothing remains in writing which tells of their Wisdom;but no historian could have taken the measure of it so exactly as it isrecorded in the bare roots which have come down to us. The


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traditions about these men might be untrustworthy and enlarged

upon by the imagination of those who related them; but their wordscontain a history which cannot be otherwise than true, because theywere intuitive.

It will be found that the examples given are of word of the verysimplest class, referring to actions, thoughts and things, the most likelyto be first expressed in this newly developed faculty of intuitive speech.We think that almost all the roots which do not seem to be intuitivewere formed by a conventional agreement to regard one of these early

words as applicable to several different things, for example, K, hardnessor sharpness, was used in forming the intuitive word Ak, to pierceinto, Ak, to see, was evidently a result of this primary meaning.

It is easy to see what God meant to the old Assyrians, El, the light;Bel, their sun-god, seems to mean he who lives in light, life and lightare joined to express this idea. Aer, God of the atmosphere, wasanother Assyrian god, he was also called Vul, which is equivalent toJupiter Tonans. Vul probably means light of the sky, here being

used to represent the indefinite air. Ahiah, I am that I am, the namewhich was uttered from the burning bush, is intuitive, being formedby a double pronunciation of the word for the self or God. Pal, theAssyrian word for time or year, would mean division of light; Pu,month, should mean a division. Mul, star, means high light, Mbeing used here to express something extreme. To the Aryan racedeath had the meaning, the end of movement or of the breath.Mar, containing the sounds for end and movement. Ur, sky, wouldmean wide air, as Oo means width and R, air. The root An,endless, is intuitive, also Pu, threshed or purified, P being used here toexpress division. Ku, to sharpen, is a word of the same class as Ak, topierce. In Kar, to make, there are combined the sounds for hardnessand movement; in Taks, to hew, the sounds for, to raise, hardness andnumber, the S, referring to what is hewn away or divided. In Mak, topound, to macerate, there is the suggestion of ending with somethinghard. The united sounds of hardness and falling are in Kad, to fall; andof division and hardness in Pak, to come, and Pik, to cut. The letterswhich form Skap, to chop, mean to cut and divide things. Otherwords of the same class are Sak and Skar. In Sa, to sow, the prevailingidea seems to have been number. Swid, to sweat, has the sounds for


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number, water and rolling down. Possibly the idea of Swa, to toss, was

taken from seeing things tossed about upon the waves as Fath, tospread out, may have been from observation of the aerial growth oftree branches. Swal, to boil up, is clearly intuitive, as well as Wam, tospit out. Other intuitive words are Yu, to bind, and Yas, to gird. Wa,meant to bind, either because it was observed that water acted as agirdle to all things or through some confusion of meaning between itand Y. It may be observed here that sometimes there is an interchangeof meanings between a sound and the one preceding or following it;

sometimes L has the meaning of R, or H of L, or Y of W, or G of K.S and W are joined into one word in Siw, to bind, the idea

expressed being the binding together of things. It has been used withthe intuitive value attached to it in Flu, to fly, swim, or float. TheSanskrit Rasu, origin intuitively considered, would mean themovement of things, and the Assyrian, Ris, beginning, seems to havethe same idea embodied in it. The root Al, to burn, is intuitive, butthe light seems to have suggested the word rather than the heat.

Knowledge is the reflection in the mind of what is passing in theworld, Gnu, to know, is a combination of the sounds for reflectionand combination. Than, thinness, would seem to be the result of longcontinued growth. Gol, a very common word for ate, meansreflection of light, and the glistening appearance of ice probablysuggested a word, to freeze, Gal; a word of the same class is Gea, toglow. Tar, to pass over, has sounds of which the intuitive value seemsto be ascent through air. Thu, to swell, to be strong, and Fath, to fly,

are examples of the use of Ith.As it would only be tedious to go on giving examples, after thetheory and the method of applying it for the purpose of elucidatingthe meaning and origin of the roots has been made sufficiently clearwe will ad a few more only; they are; Su, to generate, to produce Cuk,to shine, Mu, to shut up, to enclose; Mi, to go; Bu, to be, to grow;Bars to carry; Kant, to cut; An, to breathe; Spark, to scatter; Da, todistribute; and Greek, Ge, the earth. A little thought will show at oncewhat idea was intended to be embodied in these words.

Reflecting on the extreme sensibility to sound which his intuitiverace possessed, a sensibility which enabled them to find words exactly


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Sanskrit Study in the West

The Theosophist, March & May, 1889

I.

No event in the intellectual history of the nineteenth century is,perhaps, of so great importance, and likely to produce such fruitfulresults, as the arrival in the West of the sacred monuments of Indianthought, and the birth in Europe of that knowledge of Oriental

thought and language which will ultimately render accessible to allwho think and read the venerable philosophies of India, teeming withlofty conceptions of spiritual things, and unfailingly presenting to manthe highest ideals of his nature and of his latent divinity. Coming as itdid, at a critical period in Europes intellectual history, when theecclesiastical fabric which had been laboriously constructed duringcenturies was already beginning to crumble and break to pieces, and

when the tide of thought was inevitably driven to make a new advance,the lofty transcendental literature of India has already had, and willcontinue to have on the thought of Europe a beneficent, sanative, andelevating influence.

Before we try to analyse the causes and character of this influence, itwill be a matter of no small interest to trace its beginnings, to watchthe first moving of the spirit on the waters, to recognise the foundationstone on which is being built the revival of ancient Indian wisdom inthe West.

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The study of Sanskrit is so young that to trace its beginnings is a

task of no great difficulty, and demanding no great erudition; andwhen our researches at last disclose to us the foundation stone, the firstof the monuments of Indian wisdom to be given to the West, we findthe selection made by destiny to be prophetic of the whole influence ofSanskrit literature on the West, for the first book to be translated fromSanskrit was the Bhagavad Gita, which is now daily increasing thenumber of its Western devotees.

The Bhagavad Gita was the first work which left the sacred

precincts of the Indian temple to take its place in the literature ofEurope; for though another Indian book had several centuries beforebeen represented in the West, its European version appeared as atranslation from the Arabic, and with the traces of its sojourn amongthe poets of Arabia still fresh on it; and in its ultimate form it canhardly be called an Indian work at all.

This work, when in its Indian dress, was the well knownHitopadesh, the Book of Friendly Instruction; nearly a thousand

years ago Arabic and Hebrew versions of it already existed, which,however, were rather imitations than translations; from one of theseArabic versions, which is still in existence, a Latin translation was madein 1262 (by Giovanni da Capua) under the title of Directorium Vit:Parabol Antiquorum Sapientium:

A Rule of Life: in Fables of the Ancient Sages.

From Latin, this book was translated into almost all the languages

of Europe; and Lafontaine, the greatest fabulist since sop, madefrequent use of it in his works; eighteen at least of his fables beingdirectly drawn from it.

Leaving out this version of the Hitopadesh which came to Europemore as an Arabian than as an Indian work, we find that the birth ofSanskrit study in the West is primarily due to the presence in India ofthree Englishmen whose Asiatic researches stand in the same relationto Sanskrit study that the proceedings of the Royal Society hold to the

whole development of modem science: these three Englishmen wereSir Charles Wilkins, Sir William Jones, and Thomas Colebrooke.

Born in 1749, Sir Charles Wilkins came to India in his twenty-first year, and entered the Office of the East India Company at


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Willst du die Blthe des frhen,

Die Frchte des spteren Jahres,Willst du was reizt und cntzckt.

Willst du was stright und nhrt.

Willst du den Himmel, die Erde

Mit einem Namen begreifen?

NennichShakuntaladich

Und so ist alles gesagt!

Well translated into English thus:Wouldst thou the young years

Blossom and the fruits of its decline,

All things by which the heart is

Charmed, enraptured, feasted, fed;

Wouldst thou the earth, and

Heaven itself in one solo word combine

I name thee oh Shakuntala, andAll at once is said.

This was the first tribute of the poetry of Europe to the poetry ofIndia: and it is to the honour of Germany that she produced thephilosopher who was first to perceive and acknowledge the greatness ofthe philosophy of India.

Before coming to this story, however, let us complete our survey of

the work of Sir William Jones.After translating Shakuntala, he turned his studies into the field ofIndian law, and, in 1794, the year he died, he completed andpublished that translation of the Manara Dharma Shastra, whichforestalled Sir Charles Wilkins almost completed work.

After his death, a complete edition of his works was published,containing, in addition to Shakuntala, and the Laws of Manu,translations from the Vedas, and the Ramayana. What these two men

did to make known the literature of India, Colebrooke did for theSanskrit language, and with his grammatical researches was laid thefirst firm foundation of Sanskrit scholarship in Europe.

He was deeply read in the Mathematics of the ancient Brahmans;


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Sanskrit Study in the West 29

and his work in the field of Indian Law was not less noteworthy. But

Colebrookes chief fame will always be that of the founder of soundEuropean scholarship in Sanskrit grammar.

The next episode in the history of Oriental studies in the West isone of great interest, and perhaps, the most romantic incidentconnected with the Orientalism in the West.

Dara Shukoh, the liberal and spiritual son of Shah Jehan, anxiousto carry out the work his illustrious ancestor Akbar had begun, thatof establishing harmony and toleration between the different faiths of

India, and recognising that this could only be done by seeking intheir scriptures the true and universal principles common to everyfaith, invited to Delhi some of the best Pundits of Benares toundertake a translation into Persian of some of the most authoritativeof the Upanishads.

This Persian translation was finished in 1657: and though DaraShukohs noble work was not carried out, and ultimately cost him histhrone and his life; this translation of the Upanishads was not fruitless,

but left its mark in the annals of Orientalism and Philosophy.Sent to Europe in 1775, this Persian version was translated into

Latin by the renowned translator of the Zend-Avesta, the FrenchOrientalist, Anquetil Duperron. This Latin translation was publishedin the first year of our century, and it was with this version that theGerman philosopher Schopenhauer was acquainted.

Schopenhauer was ever ready to acknowledge the debt which his

own works owed to the Upanishads, which he studied for yearsprofoundly and enthusiastically. Writing in his celebrated work, DieWelt als Wille und Forstellung, The World as will andrepresentation, he says:

If the reader has also received the benefit of the Vedas, theaccess to which, through the Upanishads, is in my eyes thegreatest privilege which this still young century may claimbefore all previous centuries, (for I anticipate that the influence

of Sanskrit literature will not be less profound than the revival ofGreek in the fourteenth century) if the reader, I say, has receivedhis initiation in the primeval Indian wisdom, and received itwith an open heart, he will be prepared in the very best way for


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hearing what I have to tell him. It will not sound to him

strange, much less disagreeable, for I might contend that everyone of the detached statements which constitute the Upanishadsmay be adduced from the fundamental thoughts I enunciate,though these deductions be not found there.

Again, elsewhere, he writes:

How entirely does the Upanishad breathe throughout theholy spirit of the Vedas. How is every one, who by a diligent

study has become familiar with that incomparable book, stirredby that spirit to the very depth of his soul! How does every linedisplay its firm, definite and harmonious meaning!

From every sentence deep, original and sublime thoughtsarise, and the whole is pervaded by a high and holy and earnestspirit. Indian air surrounds us, and the original thoughts ofkindred spirits. In the whole world there is no study sobeneficial and so elevating as that of the Upanishads!

It has been the solace of my life:it will be the solace of mydeath,

To make this part of our subject complete, it only remains to addthat in the year 1820 the Ramayana was edited with a translation byLassen and Schlegel, a complete edition of the Mahabharata beingbrought out a few years later; it may be added also that the VishnuPurana, and the Magha Duta and Shakuntala of Kalidasa weretranslated and published between 1850 and 1860 by Prof. Wilson.

This brings us to the end of the first generation of EuropeanSanskrit scholars: and we have seen how the soil was broken during thegeneration, the seed sown, and the fruit reaped: so that before this firstperiod came to an end many of the choicest gems of Sanskrit literaturehad been made accessible, however faultily, to all capable of profitingby them.

To follow out this historical sketch to the later developments,

would be to comment on the achievements of still living men, whosework has not yet been weighed in the balance of time.

But the boat has been launched on the waves: the foundation of thetemple of destiny has been laid: the leaven is already at work, and what


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the future will bring forth, let the future show.

Though full conviction of the wealth of treasure hidden in themines of Sanskrit lore is spreading wider every day, it cannot be hopedthat, for a long while at least, any great majority of students in theWest will gain access to these treasures through the medium of theSanskrit language.

Though much of the charm of any true literary work isundoubtedly lost in translation, we cannot, on weighing the question,consider the barrier of the language as a fatal one to the potent

influence for good which the Sanskrit literature is destined to have inthe West.

It appears probable that the study of the Sanskrit tongue will beconfined to those for whom its study has a special fascination, or, whatis the same thing, for those who possess a special aptitude for thisstudy, and that these scholars will, through translations, be theintermediaries between the shrine of Sanskrit knowledge and theworshippers without the temple.

Of the millions for whom the Christian Bible has been the guidingstar to upright lives, how many have had access to the original Hebrewand Greek? Of the millions of Buddhists who, placing their faith inBuddha, the doctrine, and the congregation, bear the burden of lifenobly and well, how many can read the scriptures in Pali and Sanskrit?How many of the 180 millions of Hindus have read the Vedas? Howmany Parsis the Zend Avesta? And yet the inspiring thought, the lofty

teaching, the holy example, have won their way to the hearts of men,potent for good and pregnant with immortal truth.

But besides distributing through translations, the bread of wisdomto the hungry souls, the knowledge of Sanskrit has another and verydifferent result: to which we cannot give more than a few words, andyet which cannot be omitted without danger to the completeness ofour view of Western study of Sanskrit.

This is the influence. of Sanskrit on philology, and its almost

creative power in the science of language.To marshal an array of philological evidence would be out of place:

but a glance at the field of study, and at the fruit gleaned from it willsuffice for our object.


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When Sanskrit came to be known in Europe, its form, its

inflexions, its words and terminations were not altogether foreign andstrange; like a language from another planet. Something similar tothem was found in many of the languages known in Europe. Itsparticiples were something like the Greek; its perfects like the Latin; itsduals like the Gothic; and many of its words like the Lithuanian andold Keltic. The story of how each one of these languages becameknown to the modern world is full of interest, the history of them all averitable romance.

Latin of course had never been unknown; had descended directthrough an unbroken line of scholars. Of the knowledge of Greek wewill speak later on. The old Keltic is laboriously deciphered fromancient manuscripts and parchments, hid away in old monasteries, andlibraries in Ireland. Of the Gothic, only a single work remains.

This is the translation of parts of the Bible by Bishop Alfilas; in the4th century; made by him when the German hordes were stilllingering on the frontier of the Caesars before sweeping on to the

plunder of Byzantium and Rome. Only one copy of the old Bishopstranslation exists, the beautiful Silver Codex, splendidly printed onpurple parchment in letters of silver and gold. To read it, is to hear aquaint, old-world German, or English, something that is our language,and yet is not; 1ike a memory of a half forgotten dream, where familiarwords and sounds greet us, but veiled under forms that make themstrange and unintelligible.

The old Slavonic tongue still lingers in the ritual of the Russian textand enshrines the Russian Scripture.

In all these old tongues was found much that resembled theSanskrit, and when the Zend-Avesta, the old Zoroastrian tongue, wasbrought to light, by the indefatigable Anquetil Duperron, the entirebody of these languages, like the separate pieces of a Mosaic, whenonce brought into union, fell into one consistent picture, and disclosedan intimate relation and common kinship. The full results of their

comparison, the minute details of their relations, have been carefullyelaborated and the great comparative grammar of Frances Bopp; thefounder of the modern school of philology, marks a new epoch in thehistory of thought.


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For it is not merely to pedants, to curious scholars, that the results

of this study are of value: for when the barriers between the languagesmelt away; and the different tongues fall into place one by one as partof a common life, those hostilities which rise from difference oflanguage must melt away with them and when the English, theGermans, the Russians; and the Indians recognise and learn that themother tongue of each is not isolated; but that all spring from acommon source, this knowledge cannot fail to bring them closertogether, and to remove one more of the obstacles which prevent the

realisation on earth of the ideal of universal brotherhood.The study of Sanskrit in the West, whose birth is nearly

simultaneous with the birth of our century, and whose early steps wehave already traced, is rapidly spreading and becoming more popular.Every university of note in every country of Europe and in Americahas its Sanskrit professor, who is very often a professor of comparativephilology as well. So that students of the Sanskrit language do notlearn it as an isolated tongue, but with the language they learn its

relations to their own and other tongues, and above all to the classicalLatin and Greek, with which so much of their work at the universitiesis concerned.

The method of teaching in Europe is not identical with theOriental method: and produces much more rapid, though generallymuch less sound and certain, results.

The grammar is generally taught according to the methodstereotyped by Latin Grammar, from various grammars written byEuropeans.

The letters are learnt, and students begin to read some simplywritten Sanskrit work after a month or so. The work generally selectedfirst is the story of Nala; and when this is finished, in three months orso, the Hitopadesh is generally studied.

By this time a fair acquaintance with the regular declensions andconjugations may be expected; the irregularities being gradually filled in.

After Hitopadesh, Kumara Sambhavam, Shakuntala, and Manava-dharma Shastra are generally read, and then perhaps the Bhagavad Gita.

This course usually takes two years, and after this the student isgenerally able to walk alone: to continue his studies without a teacher.


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It very seldom happens in the case of Western-taught students, that

any acquaintance with Panini, or such works as the SiddhantaKanmudi supplement the grammars compiled by Europeans: and anyknowledge of the works on Rhetoric or the Art of Poetry is still rarer.

Whatever deficiencies there may be however, will be graduallycorrected with the more thorough training and erudition of theteachers of Sanskrit. So that there is little doubt that in the course ofthe next century or so, the whole of the Sanskrit literature which isaccessible, will be opened up to Europe, and its treasures brought

within the reach of all who can benefit by them.The effect on India of Western orientalism is great already, and will

be much greater.

Sanskrit study, instead of resting entirely in the hands of Pandits,will become more widely spread and more popular. A general, nationalinterest in their old literature, a keen desire to know exactly what itcontains, and wherein lies its value, an intelligent valuation of itsdiverse and dissimilar constituentsthese we anticipate, as the result

in India of the European study of Sanskrit.And this effect will not cease till the whole of the ancient literatureis lighted up and the love for it kindled anew in the hearts of thepeople; when a return to the purer ideals of that earlier time will givefresh health to the life of India, and hasten the coming once more ofthe golden age which ever succeeds the age of Iron.

But it is more with the effect of Indian literature on Europe than

the effect of its revival in India, that we have to deal, and to calculatethat effect, and shed light on it, a comparison with that greatanalogous phenomenon, the Renaissance, in the fifteenth century, maygreatly aid us.

II.

The Renaissance, or the Revival of Learning, in the fifteenthcentury in Europe, was a breaking away from the established order of

things, an upheaval and departure from the ideas and ideal of that longepoch of Roman supremacy which is broadly described as the MiddleAges; that is, the period between the Roman and the modern world.

Three distinct causes united to produce this effect.


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First, the concentration of the religious forces which had long

struggled against the domination of the Papacy.Secondly, the spread of Greek scholars and Greek learning through

Europe, consequent on the taking of Constantinople by the Turks in1453, and the resulting dispersion of the Greek culture from thatancient capital of the Eastern Empire.

The spread of Greek learning, and the power to read the GreekMSS. of the Bible, and thus to return to the well-spring of theChristian Church, and to distinguish its pure ideal from the actual

realisation of the Church of Rome, gave direction, illumination, andconcentration to the already growing struggle against Rome.

The third cause of the breaking away from the old order, was thediscovery of America in 1492, and the new world thus opening up,and strongly modifying old world ideas.

What was the effect on the modern literature of Europe that theknowledge of the ancient Greeks produced?

The answer to this question cannot but shed much light on thatother questionWhat will be the effect on the modern world of theopening up of the intellectual treasures of ancient India.

Before the wisdom, the artistic and literary treasures of Greececould produce their effect on the mind of the modern world, beforetheir value could be rightly estimated, they had to become familiar, towork themselves into the life and thought of the moderns; and onlyafter a long period during which their influence was active did it

become possible to rightly weigh that influence and to determinewherein its power consisted. As was to be expected, the first result wasa profusion of translations; in England the greatest poets of the agethought that they could best honour themselves and their art bytranslating the poetry of the Greeks.

Chapman translated the Iliad and the Odessey of Homer.

Plato was translated into Latin in 1483; and the other poets andphilosophers of Greece soon found their way into the vernacular

tongues of Europe. Admiring imitation of Greek art was for a longtime the preponderating tendency. Not a page of Shakespeares playsbut is enriched with Grecian gems.

But before long a reaction came, and the life of modern Europe


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broke out in a spontaneous art and a native poetry, whose tendency is

indicated by its name, the Romantic School.This school, though owing much to Greece, was not Greek, but

modern; was not imitative, but thoroughly spontaneous and native,the outcome and fruition of the life-forces of the modern world.

To Greek art it owed its sense of harmony, of elegance, of perfectform and finished style; but to the modern world it owed more, itsinfusing power, and vivifying force, its very life.

And if we weigh well and carefully the influence which the old

Indian world and its wisdom will have on the world of the future, wecannot doubt that its nature will be the same.

No circumstance can be imagined more propitious to the new erawhich begins to dawn, than the introduction to the old Indianworld, with its splendid religions and philosophic culture, a culturewhich must have been the outcome of centuries of effort, of ages ofdevotion to spiritual ideals. But the era which is to come, thoughentering into the spirit of Indian thought and valuing at its trueworth its spiritual culture, will notand it is vital to thedevelopment of the human race that this should be somerely seekto realise again on earth that early golden age, to imitate once morethe lives and thoughts of the early Aryans.

In the Hindu scriptures it is taught that though the Golden Agesever return after the darkness of Kali Yuga, yet each Golden Age isbetter than the one before it, and instead of marking the returned to a

point left ages ago, each marks a step in the triumph ant onwardmarch of the human race.

In Europe, and throughout all the world, the forces of a spiritualrenewal are already at work; the long latent vitality begins to stir andmove; the pent-up forces are already breaking out; the first signs of anirresistible onward wave already appearinga wave which willultimately lift the race to a never yet realised perfection.

And the hand of destiny is conspicuous in the fact that just at this

hour, the new era receives as a gift from the primeval world the flowerand fruition of former period of spiritual wealth, the treasure of theearlier Golden Age.

Just as the child, the heir of all the ages, and the latest born of time,


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receives as his inheritance all that is best of the thought and acts of

former ages, of the whole life-work of the human race; and beginningfrom what man has already done, is ready to be the pioneer of thefuture; so the new era of spirituality which has dawned will enrichitself from the wealth of the old Aryan world and make the Indianwisdom a part of its own growth, and a force working towards theperfection of its own spontaneous life.

The new era must remember that its first duty is to be true to itself;that it is destined to incarnate a spiritual truth never yet born on earth;

that the work meted out to it by destiny is unique, yet one which hasnever been fulfilled before, and which it is the peculiar privilege of thisage to fulfil and perfect. The new era must be true to its own life, if itis to be true to its duty.

But the fact most propitious to the new age will be that it will haveat its command the ripe knowledge and experience of a great spiritualepoch before its eyes; and begin its independent life with the widespiritual culture of the Aryan age to lend it equilibrium, and to shorten

the period of its initial groping after truth.Already the proof that this is sothat the influence of Sanskritculture in the West, and its relation to the independent spiritualimpulses of the new era are what we have describedcan be found intwo citations from two of the most original western thinkers.

One of these, concludes thus an eloquent sermon on individualintegrity by a fable from the sacred writings of the East.

There was, he says, in the city of Kuru an artist who wasdisposed to strive after perfection. One day it came into hismind to make a staff. Having considered that in an imperfectwork time is an ingredient, but into a perfect work time doesnot enter, he said to himself, it shall be perfect in all respects,though I should do nothing else in my life.

He proceeded instantly to the forest for wood, being resolvedthat it should not be made of unsuitable material; and as he

searched for and rejected stick after stick, his friends graduallydeserted him, for they grew old in their works and died, but hegrew not older by a moment.

His singleness of purpose and resolution, his exalted piety,


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endowed him, without his knowledge, with perpetual youth.

As he made no compromise with time, time kept out of hisway, and only sighed at a distance because he could notovercome him.

Before he had found a stick in all respects suitable, the city ofKuru was a hoary ruin, and he sat on one of its mounds to peelthe stick. Before he had given it the proper shape the dynasty ofthe Candahars was at an end, and with the point of the stick hewrote the name of the last of that race in the sand, and then

resumed his work.By the time he had smoothed and polished the staff, Kalpa

was no longer the pole-star; and ere he had put on the ferule,and the head adorned with precious stones, Brahma had awokeand slumbered many times.

But why do stay to mention such things? When the finishingstroke was put to his work, it suddenly expanded before the eyesof the astonished artist into the fairest of all the creations of

Brahma. He ha made a new system in making a staff, a worldwith full and fair proportions, in winch, though the old citiesand dynasties had passed away, fairer and more glorious oneshad taken their places. And now he saw by the heap of shavingsstill fresh at his feet, that for him and his work the former lapseof time had been an illusion, and that no more time had elapsedthan is required for a single scintillation from the brain ofBrahma to fall on and inflame the tinder of a mortal brain.

The material was pure, and his art was pure, and how couldthe result be other than wonderful.

Another great Western writer found no better conclusion whenwriting on immortality, than a passage from one of the Upanishads ofIndia.

He writes as follows:

How ill agrees this majestical immortality of our religion withthe frivolous population. Will you build magnificently formice? Will you offer empires to such as cannot set a house ofprivate affairs in order? There are people who cannot dispose ofa day; an hour hangs heavily on their hands; and will you offer


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them rolling ages without end? But this is the way we rise/

within every mans thought is a higher thoughtwithin thecharacter he exhibits today a higher character. The youth putsoff the illusions of the child, the man puts off the ignorance andtumultuous passions of youth; proceeding thence, puts off theegotism of manhood, and becomes at last a public and universalsoul. He is rising to greater heights, but also rising to realities;the other relations and circumstances dying out, he enteringdeeper into God, God into him, until the last garment of

egotism falls, and he is with Godshares the will and theimmensity of the first house.

It is curious to find the selfsame feeling, that it is notimmortality, but eternitynot duration, but a state ofabandonment to the highest, and so the sharing of his perfectionappearing in the farthest East and West. The human mindtakes no account of geography, language, or legends, but in allutters the same instinct. Yama, the Lord of Death, promised

Nachiketas, the son of Gautama, to grant him three boons at hisown choice. Nachiketas knowing that his father Gautama wasoffered with him, said, O Death, let Gautama be appeased inmind, and forget his anger against me; this I choose for the firstboon. Yama said, Through my favour, Gautama willremember thee with love as before. For the second boon,Nachiketas asks that the fire by which heaven is gained be madeknown to him, which also Yama allows, and says, Choose the

third boon O Nachiketas. Nachiketas said, Here is thisinquiry. Some say the soul exists after the death of man, otherssay it does not exist. This I should like to know, instructed bythee. Such is the third of the boons. Yama said,, For thisquestion it was inquired of old, even by the gods, for it is noteasy to understand it. Subtle is its nature. Choose another boon,O Nachiketas. Do not compel me to this. Nachiketas said,Even by the gods was it inquired. And as to what thou sayest,O Death! that it is not easy to understand it, there is no other,speaker to be found like thee, there is no other boon like this.Yama said, One thing is good, another is pleasant. Blessed is hewho takes the good, but he who chooses the pleasant loses the


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object of man. But thou, considering the objects of desire, hast

abandoned them. These two, ignorancewhose object. is whatis pleasantand knowledgewhose object is what is goodare known to be far asunder, and to lead to different goals.Believing this world exists, and not the other, the carelessyouth is subject to my sway. That knowledge for which thouasked is not to be obtained by arrangement. I know worldlyhappiness is transient, for that firm one is not to be obtainedby what is not firm. The wise, by means of the union of the

intellect with the soul, thinking of him whom it is hard tobehold, leaves both grief and joy. Thee, O Nachiketas I believea house whose door is open to Brahma. Brahma the supreme,whoever. knows him, obtains whatever he wishes. The soul isnot born, it does not die, it was not produced from any one.Nor was any produced from it. Unborn, eternal, it is not slainthough the body is slain, subtler than what is subtle, greaterthan what is greatsitting, it goes far, sleeping, it goes

everywhere. Thinking the soul is unbodily among bodies, firmamong fleeting things, the wise man casts off all grief. The soulcannot be gained by knowledge, not by understanding, not bymanifold science. It can be obtained by the soul by which it isdesired. It reveals its own truths.

These two examples of Eastern gems in Western settings lead us tounderstand the illustrating, beautifying, equilibrating power which theripe spiritual culture of old Arya Varta will have on the strong freshtide of spiritual force which is advancing in the hearts of the strongestand purest and truest today. Only by finding that inward spring, thatlovely light in the heart can truth be learned, can religion beunderstood, can the scripture interpreted, but great and beneficent isthe influence on the individual growth of the worlds truth that is tobe recognised, of the religions that are to be felt, of the scriptures thatare to be understood. For to the persevering mortal the blessed

Immortals are swift.


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The Antiquity of Indian Writing

The Theosophist, July, 1894(re-printed from theMadras Mail.)

If the negative argument as to the newness of Indian writing isentirely worthless, can we build up any positive argument in its place?Let us recall for a moment the history of this negative argument.While examining the Homeric poems, Wolf remarked that, theynowhere mention writing, alphabets, or written letters. From this

observation he not unnaturally drew the conclusion that in the days ofthe Homeric poems writing was unknown to the Greeks. It wasbelieved that the Homeric poems belonged to a period some eight ornine centuries before our era; and from this major and minor premisethe conclusion was drawn that some eight or nine centuries before ourera the Greeks were ignorant of writing. This argument, fairly sound asit seems, at first sight, was applied to India. It was found that in thewritings of the Vedic age no particular stress was laid upon writing; no

specific mention was made of written letters; while great tress was laidon the importance of learning the Vedic hymns by heart, and handingthem down by memory. It was further believed, on very slenderevidence, that all Sanskrit literature not of the Vedic age, belonged toperiod later than the rise of Buddhism, some six centuries before ourera. And from this major or minor premise, just as in the case of theHomeric poems, the conclusion was drawn that writing was notknown or commonly used in India until this later period of Sanskrit

literature which was supposed to take its rise somewhere just outsidethe threshold of our era; and that consequently the Vedic Indians were

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illiterate. Then the whirligig of time brought in its revenges. The hard

facts of inscriptions in rock, the names of Greek mercenaries carved onthe statue of Aba Simbel, proved quite conclusively that the Greekswere familiar with writing in the eighth or ninth century before ourera, at the very time when Wolfs argument had shown them,satisfactorily enough, to be illiterate. From this quite incontestable anduncontested fact two conclusions can be drawn. These two conclusionsare either that the Greeks were perfectly familiar with writing in thedays of the Homeric poemssupposing the Homeric poems to belong

to the eighth or ninth century before our era;and that,consequently, the negative argument from the silence of the Homericpoems on the subject of writing utterly worthless; or, that theHomeric. poems, if really belonging to an illiterate age, wereimmensely older than had been supposed; were immensely older thanthe eighth or ninth century before our era. The first of theseconclusionsthat the Greeks were quite familiar with writing in thedays of the Homeric poems, has been excellently discussed by Mr.

Andrew Lang; the second conclusion has not yet been sufficientlyexamined. Then comes the application of the facts to India. If the firstconclusion be right, if the silence of the Homeric poems on the subjectof writing is perfectly consistent with their origin in an age whenwriting was quite familiar to the Greeks; then the silence of the Vedicliterature on the subject of writing is perfectly consistent with its originin an age when writing was quite familiar to the India. As far as thenegative argument is concerned, the peoples of India may have been

familiar with writing from the very beginning.Can we build up any positive argument to take its place? The

student of the antiquity of Indian writing may be divided into twoschools: those who believe that the Indian alphabets, of which theNagari alphabet is the type, came from a Semitic source; and thosewho believe that the Indian alphabets arose independently of theSemitic alphabets, and most probably in India itself. Of the firstschool, who believe that the Indian alphabets have been derived fromSemitic models, Dr. Isaac Taylor is certainly the most eminent, sound,and scholarly. His arguments are stated at great length, with wonderfullucidity, and abundant illustration in his monumental work,The

Alphabet. To discuss the whole argument would demand a volume.


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The Antiquity of Indian Writing 43

But we may roughly trace its outline. Beginning with the hieroglyphics

of Egypt, Dr. Taylor shows the various stages which the hieroglyphicsigns passed through; at first pictures they ultimately came to representsounds. Then Dr. Taylor shows how a selection of these sound signswas made by a Semitic people; and that from this selection the well-known type of western alphabet was derived; taking its name fromaleph betti, that is ox and house, the first signs in the earliest Semiticalphabet. This typical alphabet found its way to all western countries,chiefly of the Phoenicians; and our European alphabets are all derived

from it. In the first Semitic alphabet there are no vowels, properly socalled; only consonants and breathings. The western alphabetsgradually developed vowels, according to their needs, by a processwhich we may illustrate thus. Since Sanskrit words have begun to berepresented in western letters the western type-founders have had todevise a wider vowel system. Hence have arisen a series of accentedvowels, especially circumflexed vowels, which did not formerly exist, inEnglish for example. Much in this way, the western nations developed

vowel signs from the not purely vowel signs of the first Semiticalphabet. In this development of vowels, and in the length it has gonein various alphabets, we have a criterion of their closeness to theSemitic original, and therefore of their antiquity. For instance, if webelieve that the first Semitic alphabet dates some fifteen centuriesbefore our era, and if we find that five centuries later, another alphabethas developed five true vowel signs, we may roughly generalise and saythat it takes five centuries to develop five vowels. If then, we find

another alphabet which has developed only two vowels, we shall bejustified in placing it nearer the Semitic original; and in saying,roughly, that it represents two centuries of growth, and therefore datesfrom two centuries after the Semitic Original; dates, that is, somethirteen centuries before our era. This is only an illustration, it must beremembered; but it fair represents the form of argument which maysafely be used to establish the antiquity of an alphabet, and thenumber of centuries growth which it represents. So much for this

question from the Western side. Let us approach it from the Eastern.The oldest known and certainly dateable writing in India is the famousseries of inscription of the Buddhist King Asoka. These inscriptions,beginning with the words,Devanam Piya Piyadasi, Priyadarshin, the


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beloved of the Gods, are in Pali, the second language of Buddhism;

and are in what is best called the Morya alphabet. The forms of thisalphabet are chiefly squares and circles; the simplest of all signs thatcould be used to represent sounds. In only one notable particular doesthis Morya alphabet differ from the typical Nagari alphabet of India,and that is in having only one sibilant instead of three. This peculiarityis due to the fact that there is only one sibilant in Pali. But for this, wemay say that the Morya alphabet, the oldest we know in India, is thesame alphabet as the Nagari; which, masked under superficial

differences, is the model of all Indian alphabets, from Hindi andBengali to Tamil and Telugu. So that, in the days of the Moryaalphabet, Indian letters were in practically perfect form, and hadreached the last and highest stage of development. Now this last andhighest stage of development, with its wonderfully perfect system ofvowels, represent many centuries of growth from the Semitic model,supposing the Indian alphabet was derived from a Semitic source.There must, therefore, have been a long period of growth between the

adoption of a Semitic model by the Indians, supposing such a modelto have been adopted, and the days of the Morya alphabet. Now thedays of the Morya alphabet can be fixed with great certainty andprecision. We have, on the one hand, mention of certain Westernrulers in the Asoka inscriptions, and, on the other, we have thechronology Buddhism. We can therefore say that, in the days of theBuddhist monarch, Asoka, and the Morya alphabet, several centuriesof development must be credited to Indian writing. Following up this

argument, Dr. Taylor concludes, on perfectly sound and intelligibleground that we must date the antiquity of Indian writing some time,probably several centuries, before the rise of Buddhism, in order toallow time for the high development which we know was practicallycomplete in the days of the Buddhist monarch Asoka. Turning againto the Western side of the question, Dr. Isaac Taylor, who believesthat the Indian alphabet is derived from the Semitic source, is led toseek for a Semitic alphabet which might have served as the Indian

model. This Semitic alphabet must furnish certain characteristics. Itmust be old enough to allow for several centuries of growth betweenits adoption and the days of King Asoka and the Morya alphabet. Itmust represent a fair likeness to the Morya alphabet in the form and


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The Antiquity of Indian Writing 45

shape of the letters. It must further be shown that its adoption by the

peoples of India could naturally and easily have taken place. Thesethree characteristics are furnished by a Semitic alphabet of ArabiaFelix, which Dr. Taylor places about a thousand years before our era;and which is therefore old enough to allow of a fairly highdevelopment before the days of Asoka. In form it fairly resembles theMorya alphabet, being, like the latter, chiefly formed of squares andcircles. It is also fairly accessible to India, as we know that about thattimethree thousand years agoArabia Felix was the inter-port

between India and the West. One evidence for this is the use of Indiannames for ivory, apes, and peacocks, and almuq or alqum trees, inthe Hebrew story of King Solomon, whose date is supposed to beabout thousand years before our era.

Dr. Taylor supposes that the Indian alphabet was actually derivedfront this Arabian original, some thousand years before our era; or,roughly, three thousand years ago; and that, consequently, theIndians were acquainted with writing some four or five centuries

beforeBuddha. This is an enormous advance on the Indo-Germanictheory, which placed the beginning of Indian writing some centuriesafterBuddha; and this advance is made by sure and reliable methods;and not by unreliable negative evidence, as in the case of the Indo-Germanic school. Dr. Taylors conclusion is, therefore, this: if Indianwriting was derived from, Semitic model, the facts of the casedemand that this derivation must have taken place about a thousandyears before our era; that is, about three thousand years ago. This is a

remarkable instance of the tendency which we have more than oncenoted recently; the tendency of Indian dates to move back slowlythrough the ages; the tendency of Indian antiquity to expand andopen out into wide and wider spaces. And it is certain that thisexpansion of Indias past, or rather of our understanding of it, hasonly just begun and will go far further before it ceases; how far, we asyet only dimly guess.


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Sanskrits Nearest Neighbour

The Theosophist, March, 1896(re-printed from theMadras Mail.)

There is a charming story in one of the Upanishads, a story full ofthe most delicate humour, which tells how the manifested forces ofthings set themselves up as the rivals of the one lasting reality, of whichthe manifested forces are but the moods and humours:

The Eternal, won victory for the bright ones, the Devas; inthe victory of the Eternal, the bright ones magnified themselves;this victory is ours, they declared, this might is ours.

The Eternal, knowing this, became manifest to them. But theycould not discern what the power was.

They said to the Fire-lord:Thou knower, discern for uswhat power this is.

Be it so, said he.

He ran to it; it addressed him:Who are thou.I am the Fire-lord, said he, I am the knower.

Then what valour is in thee?

I could burn up the whole world, said he, whatever there ison earth.

Then the Eternal laid down a grass before him, saying:Burnup this; and the Fire-lord came up to it with all his might, butcould not burn it up. Therefore he returned again;I could notdiscern what power this is, said he.

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Sanskrits Nearest Neighbour 49

Who then is this Uma Haimavati, who is depicted here as the

bringer of wisdom, the initiator of the gods? To summarize all that hasbeen written of this wonderful personage would be a long story; it isenough to say that the general tendency is to identify her with Ammaor Ambika the wife of the sectarian god Siva, who enjoys the worshipof the Sivaite sects. And there is a further tendency to see in thisAmma, the mother-goddess of the dark Dravidiansthe oldpersonified Earth-mother of Southern India. But it always seemed tome that there was a far better and simpler derivation of Uma; and one,

moreover, far more in harmony with her position in this story, and theinterpretation of it by the most famous Indian sages. The word Uma isa very familiar one, in constant every day use in a great group oflanguages which every one recognizes as being Sanskrits closest kin.These languages as the Slavonic t

Documents

A Study of Ancient Speech and Writing, by Charles Johnston