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" "The course of inquiry into the arts, as into the sciences, of Asia, cannot fail of leading to much which is curious and instructive. The inquiry extends over regions, the most anciently and the most numerously peopled on the globe. The range of research is as wide as those regions are vast; and as various as the people who inhabit them are diversified. It embraces their ancient and modern history; their civil polity; their long-enduring institutions; their manners and their customs; their languages and their literature; their sciences, speculative and practical: in short, the progress of knowledge among them; the pitch which it has attained; and last, but most important, the means of its extension.... [I]t is in Asia that recorded and authentic history of mankind commences.
Henry Thomas Colebrooke FRS FRSE (15 June 1765 – 10 March 1837) was an English orientalist and mathematician. He has been described as "the first great Sanskrit scholar in Europe".
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In progress of such researches, it is not perhaps too much to expect that something may yet be gleaned for the advancement of knowledge and improvement of arts at home [in Britain]. In many recent instances, inventive faculties have been tasked to devise anew, what might have been as readily copied from an Oriental type; or unacknowledged imitation has reproduced in Europe, with an air of novelty, what had been for ages familiar to the East. Nor is that source to be considered as already exhausted. In beauty of fabric, in simplicity of process, there pos sibly yet remains something to be learnt from China, from Japan, from India, which the refinement of Europe need not disdain.
H. T. Colebrooke (1803) also used this method to calculate the degree of difference between the constellation in which Spring, and hence the vernal equinox, began in the Veda and the constellation in which it began in his own time. He concluded that the Vedas "were not arranged in their present form earlier than the fourteenth century before the Christian era" (284).
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Connected as those highly polished and refined languages [Sanskrit and Arabic] are with other tongues, they deserve to be studied for the sake of the particular dialects and idioms to which they bear relation; for their own sake, that is, for the literature which appertains to them; and for the analysis of language in general, which has been unsuccessfully attempted on too narrow ground, but may be prosecuted, with effect, upon wider induction.