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The most severe attack against Müller came during the 1850s from the anthropologist Robert G. Latham, who argued that physical appearance and intelli… - Stefan Arvidsson
" "The most severe attack against Müller came during the 1850s from the anthropologist Robert G. Latham, who argued that physical appearance and intelligence level must become the basis for the classification of humanity. It cannot be reasonable, according to Latham, to link a people like the Indians, who have never conquered anything, with the European world rulers. And a people who have produced Shakespeare cannot have much in common with one that has not accomplished anything more sublime than the Ramayana. Latham therefore declared that the Indians and Europeans belonged to separate races: the Europeans belonged to the Japhetic race, while the Indians belonged to the Mongolian. 47
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About Stefan Arvidsson
Stefan Arvidsson (born 1968) is a Swedish historian who is Professor of the History of Religions at Stockholm University and Professor in the Study of Religions at Linnaeus University.
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Additional quotes by Stefan Arvidsson
During the postwar (post 1945 CE) period, these two theories (Father Wilhelm Schmidt and Father Wilhelm Kopper's theory of primal cultures, and Georges Dumezil's theory of Indo-European mythology) have completely dominated research about Indo-European religion and culture—in spite of the fact that they arose in an ideological atmosphere that did not differ much from the Nazi one (Arvidsson 2006, p. 239, parentheses added).
When Schlegel imagined that knowledge about India could be used to improve the chaotic situation in Europe, he had to claim that the pantheistic view was not domestic, but had been introduced to India by foreign peoples. It is also significant for Schlegel's ideological turnaround that he refrains from discussing the quietistic Upani- shads in Über die Sprache und Weisheit der Indier. Instead, he argues that what is genuinely original and valuable in the Indian religion is ethics and law, and that the foremost document of Indian literature is the Laws of Manu. 39
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The idealization of India was not, of course, about contemporary India, but rather an India that was given the epithet "classical," borrowed from classical antiquity—an India that could be glimpsed among ruins, old statues, Sanskrit manuscripts, and Brahmanic teachings. Jones is very clear on this point: "Nor can we reasonably doubt, how degenerate and abased so ever the Hindus may now appear, that in some early age they were splendid in arts and arms, happy in government, wise in legislation, and eminent in various knowledge." The ancient Indians appeared to Jones to be people related to the Greeks and Romans, who had been idealized by humanists since the Renaissance (Arvidsson 2006, p.23).
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