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Alexander Cunningham
by Wikipedia
Accessed: 9/9/20

-- An Essay on the Arian Order of Architecture, as exhibited in the Temples of Kashmir, by Captain A. Cunningham, Engineers. (Communicated by H.M. Elliot, Esq., Secretary to the Government of India -- PDF)

-- The Buddha and Dr. Fuhrer: An Archaeological Scandal, by Charles Allen

Major-General Sir Alexander Cunningham, KCIE CSI ADC
Born: 23 January 1814, London
Died: 28 November 1893 (aged 79), London
Nationality: British
Occupation: Engineer; Archaeologist
Spouse(s): Alice Cunningham (married 1840)[1]
Children: Allan J. C. Cunningham;Sir Alexander F. D. Cunningham[1]
Parent(s): Allan Cunningham[1] (father)
Relatives: Francis Cunningham (brother); Joseph Davey Cunningham (brother); Peter Cunningham (brother)[1]

Major General Sir Alexander Cunningham KCIE CSI (23 January 1814 – 28 November 1893) was a British army engineer with the Bengal Engineer Group who later took an interest in the history and archaeology of India. In 1861, he was appointed to the newly created position of archaeological surveyor to the government of India; and he founded and organised what later became the Archaeological Survey of India.

The Bengal Engineer Group (BEG) (informally the Bengal Sappers or Bengal Engineers) is a military engineering regiment in the Corps of Engineers of the Indian Army. The unit was originally part of the Bengal Army of the East India Company's Bengal Presidency, and subsequently part of the British Indian Army during the British Raj. The Bengal Sappers are stationed at Roorkee Cantonment in Roorkee, Uttarakhand.

The Bengal Sappers are one of the few remaining regiments of the erstwhile Bengal Presidency Army and survived the Rebellion of 1857 due to their "sterling work" in the recapture by the East India Company of Delhi and other operations in 1857–58. The troops of the Bengal Sappers have been a familiar sight for over 200 years in the battlefields of British India with their never-say-die attitude of Chak De and brandishing their favourite tool the hamber.

-- Bengal Engineer Group, by Wikipedia

He wrote numerous books and monographs and made extensive collections of artefacts. Some of his collections were lost, but most of the gold and silver coins and a fine group of Buddhist sculptures and jewellery were bought by the British Museum in 1894.[2]

He was also the father of mathematician Allan Cunningham.

Early life and career


Cunningham (fourth from the right) at an unknown date

Cunningham was born in London in 1814 to the Scottish poet Allan Cunningham (1784–1842) and his wife Jean née Walker (1791–1864). Along with his older brother, Joseph, he received his early education at Christ's Hospital, London.[3] Through the influence of Sir Walter Scott, both Joseph and Alexander obtained cadetships at the East India Company's Addiscombe Seminary (1829–31), followed by technical training at the Royal Engineers Estate at Chatham. Alexander joined the Bengal Engineers at the age of 19 as a Second Lieutenant and spent the next 28 years in the service of British Government of India. Soon after arriving in India on 9 June 1833, he met James Prinsep. He was in daily communication with Prinsep during 1837 and 1838 and became his intimate friend, confidant and pupil.[4] Prinsep passed on to him his lifelong interest in Indian archaeology and antiquity.

James Prinsep FRS (20 August 1799 – 22 April 1840) was an English scholar, orientalist and antiquary. He was the founding editor of the Journal of the Asiatic Society of Bengal and is best remembered for deciphering the Kharosthi and Brahmi scripts of ancient India. He studied, documented and illustrated many aspects of numismatics, metallurgy, meteorology apart from pursuing his career in India as an assay master at the mint in Benares.

-- James Prinsep, by Wikipedia

From 1836 to 1840 he was ADC [aide-de-camp (a personal assistant or secretary to a person of high rank)] to Lord Auckland, the Governor-General of India.

The Governor-General of India (from 1858 to 1947 the Viceroy and Governor-General of India, commonly shortened to Viceroy of India) was the representative of the monarch of the United Kingdom and after Indian independence in 1947, the representative of the Indian head of state. The office was created in 1773, with the title of ‘Governor-general of the Presidency of Fort William’. The officer had direct control only over Fort William, but supervised other East India Company officials in India. Complete authority over all of British India was granted in 1833, and the official came to be known as the "governor-general of India".

-- Governor-General of India, by Wikipedia

During this period he visited Kashmir, which was then not well explored. He finds mention by initials in Up the Country by Emily Eden.[1][5]

Military life


Leh Palace, Ladakh. Illustration from Ladak: Physical, Statistical, and Historical

In 1841 Cunningham was made executive engineer to the king of Oudh. In 1842 he was called to serve the army in thwarting an uprising in Bundelkhand by the ruler of Jaipur. He was then posted at Nowgong in central India before he saw action at the Battle of Punniar in December 1843. He became engineer at Gwalior and was responsible for constructing an arched stone bridge over the Morar River in 1844–45. In 1845–46 he was called to serve in Punjab and helped construct two bridges of boats across the Beas river prior to the Battle of Sobraon.

In 1846, he was made commissioner along with P. A. Vans Agnew to demarcate boundaries. Letters were written to the Chinese and Tibetan officials by Lord Hardinge, but no officials joined. A second commission was set up in 1847 which was led by Cunningham to establish the Ladakh-Tibet boundary, which also included Henry Strachey and Thomas Thomson. Henry and his brother Richard Strachey had trespassed into Lake Mansarovar and Rakas Tal in 1846 and his brother Richard revisited in 1848 with botanist J. E. Winterbottom.[6][7] The commission was set up to delimit the northern boundaries of the Empire after the First Anglo-Sikh War concluded with the Treaty of Amritsar, which ceded Kashmir as war indemnity expenses to the British.[8] His early work Essay on the Aryan Order of Architecture (1848) [Joan Leopold, ‘British Applications of the Aryan Theory of Race to India, 1850–1870’, English Historical Review, 89: 352, 1974, 578–603, here 579 and 580; cf. Alexander Cunningham, ‘An Essay on the Arian Order of Architecture, as exhibited in the Temples of Kashmir’, Journal of the Asiatic Society, XVII: II, 1848, 241–242] arose from his visits to the temples in Kashmir and his travels in Ladakh during his tenure with the commission. He was also present at the battles of Chillianwala and Gujrat in 1848–49. In 1851, he explored the Buddhist monuments of Central India along with Lieutenant Maisey and wrote an account of these.[9]

In 1856 he was appointed chief engineer of Burma, which had just been annexed by Britain, for two years; and from 1858 served for three years in the same post in the North-Western Provinces. In both regions, he established public works departments. He was therefore absent from India during the Rebellion of 1857. He was appointed Colonel of the Royal Engineers in 1860. He retired on 30 June 1861, having attained the rank of Major General.[1]

Archaeology

Cunningham had taken a keen interest in antiquities early in his career. Following Jean-Baptiste Ventura, general of Ranjit Singh, who inspired by the French explorers in Egypt had excavated the bases of pillars to discover large stashes of Bactrian and Roman coins, excavations became a regular activity among British antiquarians.[10]

In 1834 he submitted to the Journal of the Asiatic Society of Bengal an appendix to James Prinsep's article on the relics in the Mankiala stupa. He had conducted excavations at Sarnath in 1837 along with Colonel F. C. Maisey and made careful drawings of the sculptures. In 1842 he excavated at Sankassa and at Sanchi in 1851. In 1854 he published The Bhilsa Topes, an attempt to establish the history of Buddhism based on architectural evidence.

By 1851, he also began to communicate with William Henry Sykes and the East India Company on the value of an archaeological survey. He provided a rationale for providing the necessary funding, arguing that the venture[10]

... would be an undertaking of vast importance to the Indian Government politically, and to the British public religiously. To the first body it would show that India had generally been divided into numerous petty chiefships, which had invariably been the case upon every successful invasion; while, whenever she had been under one ruler, she had always repelled foreign conquest with determined resolution. To the other body it would show that Brahmanism, instead of being an unchanged and unchangeable religion which had subsisted for ages, was of comparatively modern origin, and had been constantly receiving additions and alterations; facts which prove that the establishment of the Christian religion in India must ultimately succeed.[11]

Letter dated 31 January 1862, appointing Cunningham as Surveyor General

Following his retirement from the Royal Engineers in 1861, Lord Canning, then Viceroy of India, appointed Cunningham archaeological surveyor to the Government of India.[12] He held this appointment from 1861 to 1865, but it was then terminated through lack of funds.[1]

Most antiquarians of the 19th century who took interest in identifying the major cities mentioned in ancient Indian texts did so by putting together clues found in classical Graeco-Roman chronicles and the travelogues of travellers to India such as Xuanzang and Faxian. Cunningham was able to identify some of the places mentioned by Xuanzang[13] and counted among his major achievements the identification of Aornos, Taxila, Sangala, Srughna, Ahichchhatra, Bairat, Sankisa, Shravasti, Kaushambi, Padmavati, Vaishali, and Nalanda. Unlike his contemporaries, Cunningham would also routinely confirm his identifications through field surveys. The identification of Taxila, in particular, was made difficult partly due to errors in the distances recorded by Pliny in his Naturalis Historia which pointed to a location somewhere on the Haro River, two days march from the Indus. Cunningham noticed that this position did not tally with the itineraries of Chinese pilgrims and in particular, the descriptions provided by Xuanzang. Unlike Pliny, these sources noted that the journey to Taxila from the Indus took three days and not two and therefore, suggested a different location for the city. Cunningham's subsequent explorations in 1863–64 of a site at Shah-dheri convinced him that his hypothesis was correct.[14]

Now as Hwen Thsang, on his return to China, was accompanied by laden elephants, his three days' journey from Takhshasila [sic] to the Indus at Utakhanda, or Ohind, must necessarily have been of the same length as those of modern days, and, consequently, the site of the city must be looked for somewhere in the neighbourhood of Kâla-ka-sarâi. This site is found near Shah-dheri, just one mile to the north-east of Kâla-ka-sarâi, in the extensive ruins of a fortified city, around which I was able to trace no less than 55 stupas, of which two are as large as the great Manikyala tope, twenty-eight monasteries, and nine temples.

— Alexander Cunningham, [15]

After his department was abolished in 1865, Cunningham returned to England and wrote the first part of his Ancient Geography of India (1871), covering the Buddhist period; but failed to complete the second part, covering the Muslim period.[16] During this period in London he worked as director of the Delhi and London Bank.[17] In 1870, Lord Mayo re-established the Archaeological Survey of India, with Cunningham as its director-general from 1 January 1871. Cunningham returned to India and made field explorations each winter, conducting excavations and surveys from Taxila to Gaur. He produced twenty-four reports, thirteen as author and the rest under his supervision by others such as J. D. Beglar. Other major works included the first volume of Corpus Inscriptionum Indicarum (1877) which included copies of the edicts of Ashoka, The Stupa of Bharhut (1879) and the Book of Indian Eras (1883) which allowed the dating of Indian antiquities. He retired from the Archaeological Survey on 30 September 1885 and returned to London to continue his research and writing.[1]

Numismatic interests

Cunningham assembled a large numismatic collection, but much of this was lost when the steamship he was travelling in, the Indus, was wrecked off the coast of Ceylon in November 1884. The British Museum, however, obtained most of the gold and silver coins. He had suggested to the Museum that they should use the arch from the Sanchi Stupa to mark the entrance of a new section on Indian history. He also published numerous papers in the Journal of the Asiatic Society and the Numismatic Chronicle.[18]

Family and personal life

Two of Cunningham's brothers, Francis and Joseph, became well known for their work in British India; while another, Peter, became famous for his Handbook of London (1849).[19]

Cunningham married Alicia Maria Whish, daughter of Martin Whish, B.C.S., on 30 March 1840. The couple had two sons, Lieutenant-Colonel Allan J. C. Cunningham (1842–1928) of the Bengal and Royal Engineers, and Sir Alexander F. D. Cunningham (1852–1935) of the Indian Civil Service.[1]

Cunningham died on 28 November 1893 at his home in South Kensington and was buried at Kensal Green Cemetery, London. His wife had predeceased him. He was survived by his two sons.[1]

Awards and memorials

Cunningham was awarded the CSI on 20 May 1870 and CIE in 1878. In 1887, he was made a Knight Commander of the Order of the Indian Empire.[16]

Publications

Books written by Cunningham include:

• LADĀK: Physical, Statistical, and Historical with Notices of the Surrounding Countries (1854).
• Bhilsa Topes (1854), a history of Buddhism
• The Ancient Geography of India (1871)
• Archaeological Survey Of India Vol. 1 (1871) Four Reports Made During the Years, 1862-63-64-65, Volume 1 (1871)
• Archaeological Survey Of India Vol. 2
• Archaeological Survey Of India Vol. 3 (1873)
• Corpus Inscriptionum Indicarum. Volume 1. (1877)
• The Stupa of Bharhut: A Buddhist Monument Ornamented with Numerous Sculptures Illustrative of Buddhist Legend and History in the Third Century B.C. (1879)
• The Book of Indian Eras (1883)
• Coins of Ancient India (1891)
• Mahâbodhi, or the great Buddhist temple under the Bodhi tree at Buddha-Gaya (1892)
• Coins of Medieval India (1894)
• Report Of Tour In Eastern Rajputana

Notes

1. Cotton, J. S. & James Lunt (reviser) (2004). "Cunningham, Sir Alexander (1814–1893)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/6916.
2. British Museum Collection
3. Buckland, Charles Edward (1906). Dictionary of Indian Biography. Swan Sonne schein. p. 102.
4. Kejariwal, O. P. (1999). The Asiatic Society of Bengal and the Discovery of India's Past 1784–1838 (1988 ed.). Oxford University Press. p. 200. ISBN 0-19565089-1.
5. Vibart, H. M. (1894). Addiscombe: its heroes and men of note. Westminster: Archibald Constable. pp. 455–459.
6. Waller, Derek J. (2004). The Pundits: British Exploration of Tibet and Central Asia. University Press of Kentucky. p. 13.
7. Strachey, Henry (1854). Physical Geography of Western Tibet. London: William Clowes and sons. pp. iii.
8. Cunningham, Alexander (1854). Ladak, physical, statistical and historical. London: W. H. Allen.
9. Cunningham, A. (1854) The Bhilsa Topes, or Buddhist Monuments of Central India. London
10. "Sir Alexander Cunningham (1814–1893): the first phase of Indian archaeology". Journal of the Royal Asiatic Society of Great Britain and Ireland (3–4): 194–207. 1963.
11. Cunningham, A (1843). "An Account of the discovery of the Ruins of the Buddhist City of Samkassa". Journal of the Royal Asiatic Society: 241–247. doi:10.1017/S0035869X0015590X.
12. Cunningham, Alexander (1871). Archaeological Survey of India: four reports made during the years 1862–63–64–65. Simla: Government Central Press. pp. i–iii.
13. Cunningham, Alexander (1848). "Verification of the Itinerary of the Chinese Pilgrim, Hwan Thsang, through Afghanistan and India during the First Half of the Seventh Century of the Christian Era". Journal of the Royal Asiatic Society of Bengal. 17 (2): 13–60.
14. Singh 2008, p. 265.
15. Cunningham 1871, p. 105.
16. Cunningham, Alexander (1871). The Ancient Geography of India. 1. India: Trübner and Co.
17. Iman, Abu (1966). Sir Alexander Cunningham and the beginnings of Indian archaeology. Dacca: Asiatic Society of Pakistan. p. 191.
18. Mathur, Saloni (2007). India by Design: Colonial History and Cultural Display. University of California Press. p. 146.
19. Cunningham, Joseph Davey (1849). Cunningham's History of the Sikhs. John Murray. pp. xii–xiv.

References

• Singh, Upinder (2008). A history of ancient and early medieval India : from the Stone Age to the 12th century. New Delhi: Pearson Education. ISBN 9788131711200.
• Cunningham, Alexander (1871). The Ancient Geography of India: The Buddhist Period, Including the Campaigns of Alexander, and the Travels of Hwen-Thsang. Cambridge, NY: Cambridge University Pres. ISBN 9781108056458.

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Jean Calmette (Jesuit and French Indianologist)
by Wikipedia France
Accessed: 9/11/20

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Jean Calmette
Birth: April 5, 1692, Rodez France
Death: February 1740 (at 47), Chikballadur India
Nationality: French
Country of residence: India
Profession: Jesuit priest
Primary activity: Missionary, Indianist, writer
Training: Sanskrit, philosophy and theology
Complements: Calmette is the first westerner to have access to the sacred texts of the Hindu Vedas.

Jean Calmette, born on April 5, 1692[1] in Rodez, Aveyron (France) and died in February 1740 at Chikballadur, Karnataka(India), was a priest Jesuit French, missionary in South India and Indianist.

Summary

First years in India

Entered at 17, October 4, 1709, at the Jesuit novitiate in Toulouse, Jean Calmette taught for a time in France and received priestly ordination before leaving for India in 1725. He arrived in Pondicherry on August 21, 1726. For a few years he was a missionary in the Tamil-speaking region around Vellore.

Initiation to Brahminism

From 1730 to his death he will be in the Telugu speaking region, (now Andhra Pradesh). In Ballapuram, Calmette attended Brahminic schools where Sanskrit and other Hindu disciplines (including astronomy and natural sciences) are taught. There he reached such a level of knowledge of the language that the Brahmins agreed to initiate him into the science of the sacred texts, the Vedas. This favor can be considered as a true religious initiation into Hinduism. Max Müller wrote that Father Calmette is the first to obtain the full text of the four Vedas. In these Vedas, according to Calmette himself, there are treasures of literature, treatises on grammar, philosophy and astronomy.

Ludo Rocher's detailed study on the “false Veda” Ezur vedam mentions Jean Calmette among the potential authors of this famous text [2]. New evidence presented by Urs App in 2010 indicates that the author of the Ezour vedam was in fact Jean Calmette; this text, published in 1778 by Guillaume de Sainte-Croix, was an important source of nascent Orientalism as well as the beginning of European studies on the Vedas and the religious and philosophical literature of ancient India [3]. He played an important role in the thought of Voltaire from 1760.

[cont'd from Roberto de Nobili, by Wikipedia]

Jean Calmette

In the meantime a second Jesuit was credited with the authorship of the EzV: Father Jean Calmette (1693-1740). The source of this attribution seems to be a number of statements by Calmette himself, which might easily be interpreted as coming from a person most likely to have composed the EzV. In 1733 he writes 46 about his involvement in collecting Oriental books for the library in Paris, and adds: "We already derive much benefit from it for the advancement of religion. For, having thus acquired the most essential books which are like the arsenal of paganism, we forge weapons out of them to combat the doctors of idolatry, and it is these weapons that hurt them most deeply. They are: their philosophy, their theology, and above all the four Vedams which contain the law of the brames, and which India has from time immemorial regarded as the sacred book, the book with unquestionable authority, and derived from God himself." Two years later he writes47 to Father Delmas: "Since the time that the Vedam, which contains their sacred books, came into our hands, we have extracted from it those texts which are most apt to convince them of the fundamental truths that destroy idolatry. For the uniqueness of God, the characteristics of the true God, benediction and reprobation, they are all in the Vedam. But the truths which are contained in that book are spread across it like gold dust across heaps of dirt; for the rest, one finds in it the basis of all Indian sects and, probably, the details of all the errors that make up the body of their doctrines. The method we adopt with the brames is as follows. We first make them agree on certain principles which simple reason has introduced in their philosophy; and through the consequences we draw from these we show them without difficulty the erroneous character of the opinions which are current among them. Especially in a public discussion they cannot close their eyes to arguments drawn from the sciences themselves, and even less to the demonstration that follows, in which one shows them by means of the very texts of the Vedam that the errors which they earlier rejected are part of their law. Another method of controversy is to establish the true and unique nature of God by means of definitions and propositions drawn from the Vedam. Since this book has among them the highest authority, they cannot help admitting them. After that the plurality of gods is easily refuted. If they reply that this plurality is in the Vedam -- which is correct -- one points to the fact that their law is contradictory and that it is inconsistent with itself." In a third letter Calmette refers48 to his ability to write verses in Sanskrit: "I have not missed the opportunity to compose a few verses in this language for the sake of controversy, to oppose them to those composed by the Indians." And Father Coeurdoux, writing in 1771, thirty one years after Calmette's death, reports (Anquetil 1808a:687) that there are, in the possession of the Jesuits at Pondicherry, "a few samskroutam verses by Father Calmette."

The principal champion of Calmette's authorship was Julien Bach, S.J. He notes (1848:60) that Calmette studied Sanskrit and sent the Veda to Europe. "But this was not all; being above all desirous, as a missionary, to convert the idolaters to whom he had been sent; knowing from experience how impossible it is to eradicate Indian prejudices without going back to their source; noticing on the other hand that the origin of most brahman superstitions was the way in which the Vedas abused primitive tradition -- he applied himself first of all to extract a number of texts from these Vedas to combat the Brahmans with their own weapons." Twenty years later Bach (1868:12) repeats that Calmette composed the EzV, and he adds: "The form adopted by Father Calmette is the dialogue, similar to the form of the brahmanic Vedas. In it a missionary and a brahman speak alternately, both under ancient names, the brahman to expose his ideas according to the Vedas and Pouranas, and the missionary to refute them. Thus, if we accept with the missionary that Indian superstitions derive from primitive traditions altered by ignorance or their taste for fables, and if we give the term Veda its real meaning revelation, we have the entire work of the missionary in a nutshell: there was a Veda, a primitive revelation, and its tradition spread as far as India; but you, brahmans, have corrupted the Veda by mistakes of all kinds. I shall destroy these mistakes." Bach (1868:23) also relates an interview with the abbe Jean Antoine Dubois on the authorship of the EzV; Dubois introduced a minor variant: "It is by Father Calmette, he also told me. But, he added, many Missionaries have contributed to it."

Bach's hypothesis has not met with much success. Yet, Sommervogel, whose main purpose was to deny de Nobili's authorship (see p. 41), adds (1891:566) without comment "Father Bach has shown that the original is by Father Calmette." Hull advances two arguments in favor of Calmette. First, he quotes (1904:1232) "a correspondent from Trichinopoly," saying, not without a few inaccuracies: "The Ezur-Vedam was written by Father Calmette. This Jesuit was a very clever linguist; and he wrote the Ezur-Veda in Sanskrit as a kind of pastime -- not with a view of imposing it on the public. It it he taught the principles of natural religion as paving the way to Christianity. It was never used as a means of converting Brahmins; in fact the MS. remained unpublished till after the suppression of the Jesuits in France, when some one, having found it in Pondicherry, sent it to a society of savants in Paris. The work was deciphered and admired as showing the purity of the Hindu religion; but when the mistake was discovered they began to accuse the Jesuits of dishonesty for writing it so skillfully." Hull's second argument (1232-3) is that Sommervogel lists it as one of Calmette's works in his Bibliotheque. Heras, who finds (1927:389n) that "there cannot be more historical errors in a few lines" than in d'Orsey's statements on the EzV, and who is of the opinion that Japp's "unfounded accusation" of de Nobill has been "thoroughly refuted" by Hull, undoubtedly also follows the latter when he says that "there cannot be any doubt about the authorship of the Ezur-Veda, A French Jesuit, named Calmette, wrote it one century later," Calmette's name has also found its way into Streit's Bibliotheca Missionum (1931:82-3): "Among his linguistic works became famous: his Ezour-Vedam," followed by the erroneous statement that "Voltaire found a copy of it in the National Library in Paris."

For a reason which is difficult to ascertain the British Library catalogue has the following note under Sainte-Croix' edition: "A fictitious work, written in French by J. Calmette." The Library of Congress call numbers, of Sainte-Croix' edition and of both editions of Ith's German translation, also seem to indicate that the cataloguer attributed the EzV to Calmette. The most extravagant statement on Calmette, which reminds us of Japp's information on Nobili, is Dahlmann's (1891:19): Calmette acquired an extraordinary skill in handling the Sanskrit language, "and his famous poem, the Ezour Veda, which was so much talked about in his time, became instrumental in numerous conversions in brahmanic circles."

The earliest author who explicitly expressed doubts about Bach's hypothesis is Vinson. He (1902:293) cannot accept Calmette for the same reasons for which he rejects de Nobili (see p. 40): the Vedas from Pondicherry, besides exhibiting Bengali transliteration, are too voluminous to have been the work of one man. Besides, Maudave's "revelation" came only in 1760, twenty years after Calmette's death. Castets (1935:40) advances similar arguments: nothing in Calmette's correspondence reminds us in any way of the EzV which, moreover, cannot have been written by a missionary who never worked anywhere else than in the Telugu country. Della Casa (1955:54-5) does credit Calmette with the discovery of the Vedas copies of which, in Telugu script, were sent to Paris; but "everyone now agrees that Calmette should not be charged with the ungainly medley of brahmanic wisdom and Christian doctrine, called Ezour Vedam."

[cont'd with Antoine Mosac]

_______________

Notes:

46. Letter dated Vencatiguiry, 24 January 1733, to Mr. de Cartigny, Intendant general des armees navales en France. See Lettres Edifiantes et Curieuses (ed. Aime Martin, Paris: Auguste Desrez) 2, 1840, 611. For references to other editions, see Streit (1931:86, No. 321).
47. Letter dated Ballapouram, 17 September 1735. See ibid., pp. 621-2. References in Streit (1931:89, No. 337).
48. Dated 25 December 1737. Quoted by Vinson (1902:278), without indicating his source. Not listed by Streit (1931). Referred to by Hosten (1923:149) as from Darmavaram.

-- Ezourvedam, edited by Ludo Rocher

Writer in Sanskrit language

Calmette is passionate about Sanskrit and Orientalism. With the help of Brahmin friends he draws from the Vedas fundamental religious truths common to all religions such as the oneness of God, divine attributes, etc. He composes 'slokas' (texts versified in Sanskrit) containing the truths of the Christian faith (his work Satyaveda sara Sangraham contains 172) and translates the works of Roberto de Nobili into Sanskrit: The great catechism of the faith and the Refutation of the transmigration of souls. He also encourages his Christians to write in the sacred language. The Royal Library of Paris was enriched with many Telugu and Sanskrit manuscripts that he sent. Unfortunately the collection that he and his companions (Jean-François Pons, Nicolas Possevin, Gaston-Laurent Cœurdoux) had gathered in Pondicherry was lost during the suppression of the Company of Jesus (1773). Some claim that he was the real author of Ezour Veidam, a fake inspired by epic Sanskrit poetry collections, in an attempt to ridicule popular Hindu beliefs at the French court. On the other hand, the work could well be produced by other Jesuit missionaries.

This promising work was interrupted by the premature death of Jean Calmette in 1740; he was barely 48 years old.

Works

• (in Sanskrit) Satyaveda sara Sangraham

Bibliography

• J. Bach, Father Calmette and the Indianist missionaries, Paris, 1868
• Joseph Dahlmann, "Missionary pioneers and Indian languages." Trichinopoly: Catholic Truth Society of India, 1940 (cf. Rays Supplement, November 1941).
• G. Dharampal, La religion des Malabars:: Tessier de Quéralay and the contribution of European missionaries to the birth of Indianism, Immensee: Nouvelle Revue de science missionionnaire, 1982.
• Inès G. Zupanov, Marie Fourcade, François Pouillon (ed.), Dictionary of French-speaking orientalists, Paris, IISMM / Karthala,2008, 1007 p. ( ISBN 978-2-84586-802-1 , read online ) IISMM-Karthala editions, 2008 (see the biographical sheet)

External links

• Authority records :
• Virtual international authority file
• International Standard Name Identifier
• National Library of France ( data )
• University documentation system
• Gemeinsame Normdatei
• University Library of Poland

References

1. If this date is traditionally given, it will be noted that no baptism in the name of Jean Calmette can be noted in the parish registers of Rodez (Notre-Dame or Saint-Amans). On the other hand, a Jean Calmette was baptized on May 4, 1693. Only one family seemed to have this surname at that time, in this city, one can imagine that it is the same person. If this is the case, Jean Calmette was the son of François Calmette, doctor of medicine, author of a Summary of therapeutic medicine published in 1690 in Lyon, and of Marie-Jeanne de Jouery. ( Genealogies of Aveyron, by Bernard Aldebert)
2. Ludo Rocher (1984). Ezourvedam: a French Veda of the eighteenth century [1]. University of Pennsylvania Studies on South Asia 1. Amsterdam / Philadelphia: J. Benjamins, 1984. (ISBN 978-0-915027-06-4)
3. (in) Urs App (2010). The Birth of Orientalism. Philadelphia: University of Pennsylvania Press, p. 372-407. ( ISBN 978-0-8122-4261-4)

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The Father Calmette and the Indianist Missionaries
by Father Julien Bach
of the Society of Jesus [Compagnie de Jesus]
1868
[Rough from French Edition of Le Père Calmette Et Les Missionnaires Indianistes (Litterature) (French Edition) on Google Books]

-- Le Père Calmette Et Les Missionnaires Indianistes, by Par le Pere Julien Bach, 1868

If there is an interesting point of view in the history of the Society of Jesus, it is undoubtedly that of the Indian missions. Saint Francis Xavier, their wonderful founder, has had successors worthy of him, who continued his work, whose conquests on the paganism are recorded in a justly famous collection. One of our most distinguished Indianists, professor of Sanskrit at the College of France, M. Eugène Burnouf, once gave them a testimony which I am happy to be able to invoke at the beginning of this article. As I was talking to him about the missions in India, he suddenly got up with animation and showed me in his library the collection of Edifying & Curious Letters [Jesuit Accounts of the Americas, 1565-1896], saying: "There are men! They understood their mission."

This opinion of the Orientalist scholar is consistent with the impressions these letters left in the scholarly world. The conversion of idolaters, the establishment of the Catholic Church in the midst of an enemy civilization, such was the work with which the missionaries were charged, a difficult and thankless work that was necessary to undertake and accomplish by men of devotion and the sacrifice of heroes, such as the Catholic Church has given birth to thousands in all ages, and we can say that missionaries of India have not been below their task.

The deep roots that Christianity has grown in these climates, are known to us by the collection I mentioned just now, and if you judge they have produced fruit, and yet produce every day, read the letters of the new mission of Madurai recently published by the P. Jos. Bertrand, who, after having been superior of this mission, had the happy idea of ​​revealing to Europe some of the works of which he was the witness or the actor. This work, added to the Annals of the Propagation of the Faith, showed once again how powerful the charity of missionaries had been for the transformation of India.

But these big-hearted men did not stop at working for the establishment of the Christian religion in India. They have again made, and, so to speak, playing with each other, numerous conquests for the advancement of human knowledge. It is through them that literary history, philology, and ethnography emerged from the swaddling clothes where routine held them tight. There were those who knew how to wrest from the Brahmins the secret of their language and their philosophy, and who dared to engage in a hand-to-hand struggle against them, as admirable from the literary point of view as from the religious point of view. Such was the P. Jean Calmette, prime Indianist, as will the view. A study of his work is not without importance: it is connected with the history of Brahminism and Eastern philology, and in this respect it deserves the attention of scholars. so rich a mine of Sanskrit literature, and if it finds there unexpected treasures, is it not interesting to research who was the Christopher Columbus of this new world? The account of his first investigations is certainly worthy of exciting our curiosity.

The Carnate was a French mission formed around 1703 on the model of the Portuguese mission of Maduré; the Jesuits had adopted there, since the initiative of Father de Nobili, the way of life of the Brahmins, in order to be in more intimate relation with the populations, without having to fear national antipathies. In Pondicherry was the central establishment. Advancing towards the north and inland, the missionaries had found a population that differed from that of Madurai as much as Indians can differ between them. The same idolatry, the same uses based on the distinction of castes, the same horror for the Pranguis: ...

The opponents in this combat were mainly Brahmins who considered the Europeans worse than outcasts. Calmette explained: "Nothing is here more contrary to [our Christian] religion than the caste of brahmins. It is they who seduce India and make all these peoples hate the name of Christian" (p. 362). The label Prangui, which the Indians first gave to the Portuguese and with which "those who are ignorant about the different nations composing our colony designate all Europeans" (p. 347), was a major problem from the beginning of the mission, and the Jesuits' Sannyasi attire and "Brahmin from the North" identity were in part designed to avoid such ostracism. The fight against the Brahmin "ministers of the devil" who "never cease to pursue their plan to ruin both our church and the Christians who depend on it" (p. 363) is featured prominently in Calmette's letters, and it is clear that the Frenchman meant business when he spoke about stocking up an arsenal of weapons especially from the four Vedas for combating these doctors of idolatry.

-- Anquetil-Duperron's Search for the True Vedas, Excerpt from The Birth of Orientalism, by Urs App

...but, instead of the Tamil language, it was the Telugu; instead of the government of the Naïques du Maduré, it was, since the capture of Visapour, the Mohammedan domination of the Grand Mogul; and we know that the Nawabs of India showed, in imitation of the court of Delhi, a great sympathy for the Christian missionaries.

It also appears that the Brahmins of this region were less fanatic and more educated than those of the Tamil country. In Ballapouram, in particular, there was a kind of academy, whose doctors willingly entered into contact with the Roman Brahmins. This is the theater where several Indian missionaries will be shown, and especially the one which is the subject of this article. Party Penmarck the beginning of 1726 the P. Calmette happened in the month of October in Pondicherry, and after several years of trials in various homes of the mission, he was sent to Ballapouram. Gifted with a great facility for languages, ​​and a penetration of mind equal to his zeal, he soon saw all the advantage that a missionary could derive from knowledge of the Brahminic books, and he applied himself tirelessly to the study of Sanskrit, or Sanscrutan, as we said in the Carnate.

Several converted Brahmins were of great help to him for this. He conversed with them frequently, and he was thus able to make rapid progress, not only in their language, but also, a precious thing, in the true genius of Brahminism. As they took pleasure in transcribing various passages from the Vedas for him, he learned from memory some tirades; then, when he met Brahmins who were still pagan, he sold them out, and used them to object to them. Here is what he wrote in 1730: “Until now we had had little trade with this order of scholars; but since they realize that we hear their science books and their Sanscrutan language, they start to approach us, and as they have enlightenment and principles, they follow us better than the others in the dispute, and more readily agree with the truth."

The breach was made, but for the P. Calmette it was not enough. This missionary, desiring above all else the conversion of idolaters, knowing from experience how impossible it was to dispel the prejudices of the Indians without going back to the source of their beliefs, seeing on the other hand that the origin of most Brahminic superstitions was the abuse that the Vedas had made of primitive traditions, he first applied himself to drawing from them texts to fight the Brahmins with their own weapons. “Since their Vedam is in our hands, we have extracted texts suitable to convince them of the fundamental truths which ruin idolatry. Indeed the unity of God, the character of the true God, the salvation and reprobation are in the Vedam; but the truths which are to be found in this book are only spread there like gold spangles on heaps of sand: for the rest we find there the principle of all the Indian sects, and perhaps the details of all the errors which form their body of doctrine."

One of the first investigations of the fruits of P. Calmette was to have been sent to Paris a copy of the four Vedas, written about ____. Here is the occasion.

The King's Library was not yet very large, when Abbé Bignon was appointed curator in 1718, and this scholar brought there his own library, which was already very fine, and with it a great desire to enrich the royal establishment which he held and was entrusted. It was the time when we began to deal in France with the ancient religions of India and Persia. We spoke especially of certain sacred books, which went back, it was said, in the highest antiquity, and which deserved by their importance the attention of scientists.

Such curious works were worthy of the Royal Library, and Abbé Bignon, for this precious acquisition, believed that he had nothing better to do than to address himself to Father Souciet, librarian of the college Louis-le-Grand, in frequent correspondence with the missionaries of the East. The P. Souciet, zealous himself to this kind of research, sent an urgent request to Father Le Gac, superior of the residence of Pondicherry. The P. Le Gac replied first that to get an exact copy of the four Vedas would be a very difficult and perhaps an expensive affair; that he did not see too much of what use this copy could be in Paris, since there would be no scientist able to decipher it; that however he was going to take care of it seriously. If there was some hope of obtaining certified copies of the Vedas, it was through the medium of P. Calmette.

It was to him that indeed turned the P. Le Gac, and the deal was finalized, despite enormous difficulties. Here is what the P. Calmette said:

"Those who write that for thirty years the Vedam is not found are not entirely wrong: money was not sufficient for the find. It seems to me that we would never have had it, if we had not, among the Brahmins, hidden Christians who trade with them without being known to be Christians. It is to one of them that we owe this discovery, and there are two of them now who are busy researching the books and having them copied. If we came to know that it is for us, we would do serious business with them, especially on the subject of Vedam; it is an article that cannot be forgiven."

"On the thought so found, that many people would not agree in Pondicherry, whether it was the real Veda, and I was asked if I had considered, but the tests I made leave no doubt, and I still do every day when scholars or young Brahmins who learn the Vedam in the schools of the country come to see me, making them recite, and sometimes myself reciting with them, what I have learned from the beginning or elsewhere. This is the Veda, there is no doubt about that."

"It seems to me that we would never have obtained it, if we had not among the bramins a number of hidden Christians, who have regular contact with them without being recognized as Christians. It is to one of these that we owe this discovery, and at present there are two of them, searching for books or trying to copy them. If they found out that they were doing it for us, they would suffer terribly, especially when it comes to the Vedam. It is a thing that would not be forgiven."

-- Ezourvedam: A French Veda of the Eighteenth Century, Edited with an Introduction by Ludo Rocher

So, thanks to Father Calmette and several Christian Brahmins, the P. Le Gac could write in 1732 to Fr. Souciet:

"The four books that contain the Vedas are an expense of 35 to 40 pagodas (about 350 francs). I have already sent two for the Library of SM. We are working on transcribing the other two."

The copy of the four Vedas, sent to Paris the following year, was deposited in the Richelieu Library, department of manuscripts, where it is still found.

NATIONAL LIBRARY OF FRANCE [BIBLIOTHEQUE NACIONAL DE FRANCE] https://www.bnf.fr/fr
YOUR SEARCH: VEDAS 1045 RESULTS

https://ccfr.bnf.fr/portailccfr/jsp/pub ... all_simple
[OF 1045 VEDA RESULTS, ZERO 1732-33 LE GAC/CALMETTE VEDAS RESULTS FOUND]

If the learned P. Calmette had done nothing else than to obtain, by dint of zeal and industry, this unexpected result, he would already deserve great praise. To have made a first breach in the great wall of the Brahmins, his name should be inscribed with honor at the head of the Indianists. Among the Romans, there was a special crown for the soldier who climbed the first ramparts of a besieged city; the work of Father Calmette is comparable to the taking of a citadel.

It must be confessed, that the P. Le Gac had predicted what happened: this package in the Royal Library was first perfectly useless, and soon the souvenir was cleared. Some of the manuscripts were curious enough to show several Vedas written on palm leaves in Telingas characters. But we did not know the origin, and no Indianist was tempted to use it. It is to these books that Voltaire's mischief could rightly apply:

"Sacred they are, because no one touches them."

However, the taste for oriental studies gained consistency at the beginning of this century, and this mysterious copy of the Vedas contributed perhaps as much to it as the other oriental manuscripts which had been acquired. In 1815 a chair of Sanskrit was erected in Paris in favor of Léonard de Chézy. This famous orientalist, true founder of the Sanskrit school in France, alludes to the copy of the Vedas, when he says, when speaking of the efforts he had been made obliged to do to learn the knowledge of Indian languages:

"The rich treasure of Indian manuscripts that I had constantly before my eyes, those long palm leaves, depositories of the highest thoughts of philosophy, and which, silent for so long, seemed to require an interpreter, excited more and more my curiosity."

So spoke the most laborious of our Indianists. We know that his works, together with those of his worthy successor, Eugène Burnouf, gave great importance to the study of Sanskrit, not only in Paris, but also in the provinces. Honor to Father Calmette, laborious promoter of this movement of minds.

His discovery of the Vedas, and the copies he obtained through the converted Brahmins, were only a prelude. Soon the knowledge he had acquired made him suspect that behind these penetralia of Sanskrit literature, other poems, and even, as he confidently announced, real treasures unknown to him could be found. He said when speaking of Darma shastra:

"If the gentlemen of the Royal Library continue to honor us with the care of finding books, I hope that we will discover riches worthy of Europe. It is not pure gold; it is like that which one draws from mines, where there is more earth than gold. But the glare that certain passages give makes us believe that there really is gold."

This is how he discovered, in addition to several shastras, Upa-Vedas, or commentaries on the Vedas, and Puranas, poems more extensive than the Iliad and which, like the Iliad among the Greeks, contain all the sources of mythology.

This zeal of investigation was shared by his colleagues, and soon the residence of Ballapouram also became a kind of academy, where the Jesuit missionaries, in perfecting the knowledge of the Brahminic books, drew from them weapons to fight the errors.

But not content with a philosophical war, and wanting to join his arguments another way entirely consistent with the genius of these peoples, the P. Calmette conceived a design that then no one else was capable of. We read in his correspondence that he also began to compose poems himself, like the Brahmins, to refute their fictions. Surprisingly, a poor religious man, without grammar, without dictionary, made, more than a century ago, enough progress in the language of the Vedas, to accomplish a work which the Indianists of India would scarcely dare to undertake today.

It is curious to see what such extraordinary poetic inspiration has produced. The one of these poems which obtained a certain celebrity by a circumstance of which we will speak later is called Ezour-Vedam. We must say a word about it.

The form adopted by the P. Calmette, similar to that of the Brahminic Vedas, is that of dialogue. A missionary and a Brahmin, under ancient names, speak in turn, the Brahmin to expound his ideas from the Vedas and the Puranas, and the missionary to refute them. So that, if we suppose with the missionary that Indian superstitions come from primitive traditions altered by ignorance, or by the taste for fables, and if we attribute to the word Veda its true meaning of "revelation," we will have the abridgment of all the work of the missionary saying:

"There was a Veda, an early revelation, and the tradition has come down to The Indies; but you brahmins have corrupted the Veda with errors of all kinds. These errors, I come to destroy them. Soumanta, touched by the unhappy fate of men who all given over to error and idolatry, blindly ran to their ruin, formed the design of enlightening and saving them."

To dispel therefore the thick darkness which had obscured their reason, he composed Ezour-Vedam, where, recalling them to their very reason, he made them know and feel the truth which they had abandoned to indulge in idolatry. So begins the Ezour-Vedam, such is the purpose of the missionary and the subject of all that he delivered.

To enter into the matter, the author assumes that Vyasa, eager to learn and to achieve salvation, comes to find Soumanta, and thus addresses him:

"The unhappy century in which we live is the century of sin: corruption has become general. It is a boundless sea that has swallowed everything up. We hardly see a small number of virtuous souls floating around. All the rest has been drawn away; everything has been corrupted. Plunged myself, like the others, in this ocean of iniquities, of which I neither discover the edges nor the deep down, I cannot fail to perish like them. Give me a helping hand, and like a skilful pilot, pull me out of this abyss to lead me happily to port."

And a little further:

"You see at your feet a sinner who is only seeking to learn; serve me, therefore, as guide and father; save my soul by delivering it from its mistakes."

Soumanta replied:

"Since when did he come to you in the spirit of wanting to teach you the Vedas, and you become virtuous? Was it not you who invented this prodigious number of Puranas, contrary in everything to Vedam, and to the truth, and which were the unfortunate principle of idolatry and error? You have done more: you have invented several incarnations that you attribute to Vishnu. You maintained the world in these reveries, and you have succeeded in making them taste .... You have made men forget even the very name of God. You have plunged them into idolatry. How to defeat them today? They have your books in their hands all the time; they will not leave them. If I come to teach you today about the truth, what fruit will they reap? Is there an appearance that I can manage to make her taste and love?"

At these words, Vyasa is humbled, and still admits he is the greatest of sinners, and begs his new master to forget everything and think only of the rescue.

Responds Soumanta:

"I will rescue you, but on condition that you will throw in the fire all the books that you have composed; that you will give up your prejudices, etc."

Then the missionary, under the mantle of the Indian doctor, reviews the fables invented by Vyasa, sometimes by reproaching him, sometimes by answering his questions and dispelling the prejudices of his mind. Here are a few features.

“The sun you have made deified is just a lifeless, unconscious body. He is in the hands of God, like a torch in the hands of a man, created by him to light up the world; he obeys his voice and spreads his light everywhere, like a torch which begins to light up as soon as it is lit."

"You gave the figure of man to the sun, the moon, the stars; ___ done animated beings; it is a pure lie and proof of your ignorance. These inanimate beings are created by God to enlighten the world." [Ezour-Vedam 1. 1, c. VII]

"The Ganges has more virtues than another river, what do you get in? the Ganges water as the fountain, like the Creek, which washes away sins, it is the repentance have committed, it is a good practice for future.”

We see that the two interlocutors of Ezour-Vedam are Vyasa, the famous compiler of fables, the Homer of the Indians who is to be converted, and Soumanta who fulfills the role of missionary. It is useless to follow Soumanta in the series of his refutations. These passages taken at random can give a fair idea of ​​the Christian role he fulfills with regard to Vyasa.

The greatest obstacle to the conversion of the Brahmins was not so much in their errors, which they sometimes readily recognize, as in the demands of their proud caste. But the invasion and domination of the Mughals in the Carnate had the double advantage of protecting the missionaries, and greatly weakening the tyranny of customs.

Soumanta alludes to this circumstance. He said:

"However, despite the evils which flood the earth in this unhappy century, one can say that he has something more advantageous than the others. Vyasa, what are these advantages? In the first centuries, each caste was subject to different ceremonies that are no longer of usage. One did not think to teach the Veda to Choutres and the populace; it would have been a sin is the can now without fear or scruple."

The P. Calmette probably wants to speak of Christian revelation; and this was in fact the great innovation introduced then in the Indies by the Roman brahmins.

We can read in the Edifying Letters the astonishing successes of their apostolic enterprise.  

The Sama-Veda is another sacred book of the Brahmins, that P. Calmette wanted to make an imitation of; it was also a manuscript in the library of Pondicherry. The Sanskrit text was in European characters like that of Ezour-Vedam, with the French translation opposite. This work had for its object the creation of the world, and the refutation of the emblematic fables, which are like the foundation of Indian mythology. I mean the Avatars or Incarnations of Vishnu. The dialogue is between Narayan, author of the Brahminic Sama-Véda, and Djaimini, author of the Christian Sama-Véda. The beginning resembles that of Ezour-Vedam:

"Djaimini, touched with compassion, and eager to save men, who in this century of sin had had false ideas of the divinity, undertakes to recall them to the knowledge of the true God, by retracing in their eyes what constitutes his essence."

Then invocation and dedication of the book to the Supreme Being. Narayan, who had heard of the different metamorphoses of the divinity, and who had given thought to all these reveries, presents himself with his hands joined before Djaimini, the master of Vedam, and says to him:

“I am, Lord, a man completely given over to error. I address myself to you as to the most enlightened of all men, to beg you to teach me the road which I must follow henceforth to ____."

The story, as we can the see, is quite simple. Djaimini first tries to give a fair idea of ​​the true God, and the worship that should be rendered to him, and he condemns the worship that Narayan wants us to render to Vishnu. Then comes a series of chapters in five books, which in turn exposes one of Narayan incarnations of Vishnu, and Djaimini the rejects.

The Sanskrit text, as I said earlier, is in European characters, in favor of those who are not familiar with the Telinga character. An English author of whom I will have to speak shortly, for proving that it is pure Sanskrit, shows that there is no other difference there than that of the pronunciation of the carnate; he takes, for example, the beginning of the Sama-Veda, as the missionary wrote it, and he gives a correct transcription, where there is almost no other change than that of the vowels. We will only quote the first verse.

The missionary had written, according to the pronunciation of the carnate: Poromo kariniko zaimeni koli kolmocho, etc. The English author shows that it is pure Sanskrit, by making some small changes which are due to the pronunciation: Parama carinico jaimenih cali calmasha, etc. For European characters, it would be easy to substitute the devanagari character, and everything would be perfect.

At the same time, in the Maduré mission, the P. Beschi was famous for his poems and for his grammars and dictionaries, many of which were printed by the Asiatic Society of Madras and the Danish mission of Tranquebar. The main work of Father Beschi is the Tambâvani, a sacred poem as voluminous as the Iliad, and intended to bring evangelical history within the reach of Indian imaginations. "In this work," says the learned orientalist Klaproth, "the ____ Innocents massacre is regarded by the natives of Madurai as the most beautiful piece that exists in their language."

Another book that the P. Beschi composed, but prose, is called Veda-Vilakkam, which means "Light of the Gospel." It is an exposition of the Catholic faith. "The P. Beschi," still says Klaproth, "was generally esteemed for his piety, kindness and expertise. He was mainly concerned with the conversion of idolaters, and his zeal was rewarded with extraordinary success. "

Let us return to Fr. Calmette.

This kind of polemic, designed by the P. Calmette, and continued by several of his colleagues, has perhaps not had much power for the conversion of the Brahmins, but it is undoubtedly this which gave birth to other compositions of a completely different kind, and more effective, in my opinion, to strike the spirit of the Hindus.

The great obstacle was a blind respect for the person of the Brahmins. It occurred to the missionaries to use the weapon of ridicule against them, and they put French causticity to use. We owe Father Dubois the knowledge of a collection of pleasant tales which could only be composed by the missionaries. Such is, for example, a tale entitled: "The Four Mad Brahmins." One cannot imagine a more malicious or more amusing criticism of Brahminic vanity.

The author supposes that four Brahmins traveling together were greeted respectfully by a man of the military caste. "It is me he wanted to greet," said one of the four a little further on. "No, it's not you, it's me," said another. And on this great dispute, Chacun claims that it alone is that the salvation was addressed. To end the dispute, the party decides that the wisest thing is to run after the military man and to question him himself.

The latter, seeing what sort of people he was dealing with, wanted to amuse himself at their expense. "He's the craziest of the four I claimed to greet," he replied, and continued on his way.

But the four Brahmins did not stop there; they had the salvation of the soldier so strongly at heart that, in order to have the honor of it, each of them claimed to surpass the others in madness. As they would not yield on this point more than the other, the party decided to bring the case before the judges of the neighboring town. And so begins the most laughable trial that has ever been pleaded in any court. The comic detail is matched only by the even more comical gravity of the judicial form, and should be read in the Abbe Dubois, four speeches where every Brahmin, by the story of some trait of his life, seeks to demonstrate that he is crazier than the others.

If we want to put a stop to philosophy, and relax from the application that the subtlety of Indian metaphysics sometimes requires, read a work by Father Beschi entitled: "Les Aventures du guru Paramarta," which we must also owe the translation to M. l'Abbé Dubois. This guru, a model of simplicity, had five disciples, who called themselves: the first Stupid, the second Idiot, the third Dazed, the fourth Onlooker, and the fifth Heavy. As we see, it is only a charge, a story without verisimilitude, in which the author, to amuse his readers, and to ridicule popular prejudices, has combined the most laughable traits of silliness and stupidity.

Such tales are not worthy of appearing among the titles of glory of a nation, but they serve admirably to make known its genius and its customs, and the history of the missions must mention them, even if it loses a little of its seriousness.

And who could help laughing at the guru and his disciples crossing a river to test with a brand if she was asleep, for they had heard it said that it was dangerous to walk through her when she was awake; or else, seeing the credulity of Onlooker, to whom a joker takes a mare's egg for a pumpkin; then the driver who wants to pay the shadow of his ox; then the angled horse, etc.? What is surprising is that these silly disciples sometimes rediscover common sense and eloquence. But then their mind is perhaps even more laughable.

So after crossing the river, they imagined that one of them was swallowed up; for he who counted the others forgot to count himself, and they were only five instead of six. Then they uttered lamentable cries as at the death of a friend or a relative. After exhaling their first pain, they all turned to the side of the river and apostrophized unanimously:

"Merciless river," they cried, "damn river! more cruel and more treacherous than the tigers of the forests. How dare you swallow up a disciple of the great Paramarta? This famous character, whose name is so revered, of this holy man to whom all pay a tribute of esteem and admiration? After such a trait of perfidy, who will dare henceforth to set foot in your waters?"

From reproaches they passed to imprecations.

Said one:

"May I see your source dry up! May your bed dry up without leaving a single vestige that announces to future races that you were once a river!"

Said another,

"May the fish and the frogs which swim in your waters, devour you all alive so as to make you as dry as the sand of your banks!"

Said a third one:

"May there be a general drought. May the sky not let a drop of rain escape for three years, so that the springs, which have dried up to the last, do not send you a single drop of water! May I see the flies and ants walking around on your bed and insulted with impunity!"

Said a fourth:

"May you be devoured by the fire from your source to your mouth!"

And the last one:

"May you disappear. May your bed in future contain only stones, brambles and thorns!"

These charges obviously originated in Europe, and there are such pleasant stories that are still told every day in our countryside.

A tale as facetious as the others, but of a moral more profound, is that of the minister Appadji, who, to teach the king his master a wise lesson, made a stupid shepherd play the role of Sannyasi. It is an excellent review of the prejudices of the Indians, and of the charlatanism of some Brahmins.

But it's time to stop. It is enough for us to have noted among the Indians the existence of a multitude of very entertaining tales of which we already have good translations. Despite the apparent frivolity of this kind of work, they cannot fail to please in Europe. M. l'Abbe Dubois was astonished to have encountered in the depths of Indostan popular tales very widespread in several provinces of France. There is nothing in this which should be surprising, if we consider that the Indies owe their knowledge only to French missionaries.

We need not relate here either the successes then obtained by the two missions of the Carnate and the Maduré, nor the storm which arose against them from the bosom of the very Christian kingdom, and which ruined such fine hopes. In 1841, I saw in the archives of the kingdom (K. 1284) minutes signed Lauriston. These are the inventories, made by order of the government, of all the movable and immovable property of the missionaries. Sad reading! A table, a chair, a candlestick, two or three old books, and a few manuscripts -- that was all their cells contained. These miserable remains of their apostolate enriched no one, and idolatry alone had to rejoice in the extinction of the Jesuits. As for the small number of books and manuscripts left by them, they were deposited in the library of Foreign Missions in Pondicherry. Barely a few years had passed that in Paris no one any longer cared for missionaries, Indianists or Brahmins.

But one day, a member of the Council of Pondicherry arrived in Paris, declared himself the possessor of a precious manuscript. It was nothing less than a Vedam, and because of its importance, it was made a present to the King's Library. Let us hear Voltaire report on this event.

“A happier chance has procured at the Library of Paris an old book of the Brahmins; it is the Ezour-Vedam, written before the expedition of Alexander to India, with a ritual of all the ancient rites of the Brahmans, entitled the Cormo-Vedam. This manuscript, translated by a Brahmin, is not in truth the Vedam himself, but it is a summary of the opinions and of the titles contained in this law."

"Abbé Bazin, before dying, sent to the King's Library the most precious manuscript in all the East; it is an old comment from a Brahmin named Chumontou on the Vedam, which is the sacred book of the ancient Brahmins. This manuscript is undoubtedly from the time when the ancient religion of gymnosophists began to be corrupt; it is, after our sacred books, the monument the most respectable of the claim of the unity of God; it is entitled Ezour-Vedam, as it were the true Veda explained, the pure Vedam. There can be no doubt that it was written before Alexander's expedition."

"When we assume that this rare manuscript was written about four hundred years before the conquest of part of India by Alexander, we will not stray too far from the truth."

Voltaire adds elsewhere that this precious book was translated from Sanscretan by the high priest or archbrahme of the pagoda of Chéringam, an old man respected for his incorruptible virtue, who knew the French, and who rendered great service to the East India Company [Philosophy of History, c, XVII. Century of Louis XIV, c. XxIx.]. It was not without ulterior motives that our philosopher took pleasure in praising this work and in supposing that it was so ancient: this little stratagem suited the war he was waging on our holy books.

Even today, and with a very different intention, another school invoked the testimony of Ezour-Vedam as that of a Brahminic work. The Essay on the indifférence quotes lyrics showing the existence of Christian ideas to the Indians long before the Christianity. Thus Ezour-Vedam was in possession of a distinguished honor of which its author had hardly dreamed, and although this book does not entirely correspond to the idea that one should form Brahmanism, it was considered to be a sacred book, when suddenly the Asian Research of Calcutta let Europe know that this alleged Vedam is the work of a Jesuit missionary.

"An English orientalist, who happened to be in Pondicherry, having obtained permission to visit the library of Foreign Missions, had discovered the original of the Ezour-Vedam there, along with several other manuscripts of the same kind. Great rumor among scholars! This is how we were mystified! A Jesuit missionary made us take his work for a sacred book of the Brahmans! To deceive all of Europe, what a darkness! And here is another deception added to the others, in the history of the Society of Jesus."

This new crime was denounced to the public with the usual justice and indignation. What embarrassed the critics a little is that the author of these Vedas spoke of the four Vedas of the Brahmins to refute them: he said their origin; he gave the names of their authors.

Said M. Langles:

"It is an inexplicable thing, the missionary was not afraid to insert in his work which was capable of a convincing impostor. There is perhaps something more inexplicable still, it is that men of wit and taste allow themselves to be dominated by their prejudices to the point of closing their eyes to the evidence."

What embarrassed the critics a bit was that the author of the Pseudo-vedas spoke of the four vedas of the brahmins to refute them; he described their origin and even gave the names of their authors. "It is something inexplicable," said M. Lanjuinais, "that the missionary [who wrote the Ezour-vedam] did not shy away from inserting in his work what could convict him of his imposture." (Bach 1848:63)

-- Anquetil-Duperron's Search for the True Vedas, Excerpt from The Birth of Orientalism, by Urs App

Mr. Ellis, after listing the books he had found, missionary wondered what could have been the author, and he expressed the opinion that it was probably the P. Robert de Nobili; but he spoke by guesswork, and because he knew vaguely that once the P. Nobili had adopted the way of life of Brahmins. This assumption can in no way be justified. The P. Nobili was the Portuguese mission of Madura where they spoke the Tamil, and Ezour-Vedam, with other similar works, was composed for the French mission of the Carnatic, where they spoke a language quite different, the telinga. The Sanskrit text of these works, written in European characters, is expressed there with the pronunciation of the telinga, and the French translation which is opposite, says the Asiatik Researches, is by the same hand as the text.

Finally, the original manuscripts were found in the library of the French Seminary of Foreign Missions, in Pondicherry. In the time of Fr. de Nobili, Pondicherry did not exist, or was only a hamlet. It was only in the 18th century that the French having built a town there, it became the center of the new Carnate mission.

What I said above already made me suspect that not only the Ezour-Vedam was a French work, but that the P. Calmette was the author. To acquire the certainty I had thought to speak to that, all of Paris, was the better to know the status of the issue. The venerable Abbé Dubois, who was a missionary for forty years in India, who lived with the last Jesuit missionaries, and who lived in Pondicherry, has no doubt seen, I said to myself, those curious manuscripts which made so much noise. I went on to find, and without letting him know my opinion, I asked him if we knew the author of the Ezour-Veda. "This is the P. Calmette," he told me at once. But, he added, several missionaries got their hands on it. I needed no more. I had rediscovered the trace of the illustrious Indianist who was the initiator of French scholars in this branch which is so flourishing today.

See Asiatick Researches, t. XIV.

J. BACH.

[admin]

Part 1 of 3

Catalogs Rapid Search for "Vedas"
by National Library of France (Bibliotheque Nacional De France)
https://www.bnf.fr/fr
9/11/20

Librarian's Comment: Absence of Record to Prove Non-Existence of Catalog Item.

Father Jean Calmette's "copies of the four vedas" should be recorded as an entry into this catalog of works with a date of 1732-1735, when Calmette and Father Etienne Le Gac are said to have delivered the manuscripts, that Calmette opined would be unreadable. While the National Library of France gives notice that the index may not be exhaustive, the absence of a catalog entry for something that has been around to be catalogued for so long, and has been repeatedly cited by scholars as evidence of the existence of Veda transcripts on European soil during 18th century, would not be excusable. Accordingly, it seems likely that these Calmette/Le Gac vedas are among those that Father Paulinus a Sancto Bartholomaeo claims do not exist.

YOUR SEARCH: VEDAS 1045 RESULTS

105 pages

1 . Practical guide to Védasien / Saint-Jean-de-Védas / Saint-Jean-de-Védas town hall
Periodic
SUDOC: 1 BnF-CG: 1
1997?

2. The Citizen / Saint-Jean-de-Védas / Collective of Vedasian citizens
Periodic
SUDOC: 2 BnF-CG: 1
1999- [200.

3. Associative Life / St-Jean-de-Védas - Montpellier / [Town Hall] - S. Valade euro compo
Periodic
SUDOC: 1 BnF-CG: 1
1989-1996

4. Zysk Kenneth G. / Religious healing in the Veda / Philadelphia / American philosophical society
Delivered
SUDOC: 2 BnF-CG: 1
1985

5. The Vedas in Indian culture and history
Delivered
SUDOC: 1 BnF-CG: 1

6. Encyclopaedia of Indian heritage / New Delhi / Cosmo Publications
Delivered
SUDOC: 1
2002

7. Comparative studies in Merlin from the Vedas to CG Jung / Lewiston - Queenston - Lampeter / The Edwin Mellen Press
Delivered
SUDOC: 3 BnF-CG: 1
cop. 1991

8. Rigveda / Moskva / "Nauka
Delivered
SUDOC: 1 BnF-CG: 1
1999

9. The Vedas / Groningen / E. Forsten

10. Martinez Patrick / Saint-Jean-de-Védas
Delivered
SUDOC: 1 BnF-CG: 1

11. Hymns speculatives du Véda / [Paris] / Gallimard - UNESCO
Delivered
SUDOC: 18 BnF-CG: 1
DL 1985, I

12. Kuiper Franciscus Bernardus Jacobus / Aryans in the Rigveda / Amsterdam - Atlanta (Ga.) / Rodopi
Delivered
SUDOC: 4 BnF-CG: 1
1991

13. Remmer Ulla / Frauennamen im Rigveda und im Avesta / Wien / Verlag der Österreichischen Akademie der Wissensc
Delivered
SUDOC: 6 BnF-CG: 1
2006, cop.

14. Macdonell Arthur Anthony / Vedic index of names and subjects / Delhi / Motilal Bararsidass
Delivered
SUDOC: 1
1995

15. Wilden Eva / Der Kreislauf der Opfergaben im Veda / Stuttgart / F. Steiner
Delivered
SUDOC: 2 BnF-CG: 1
2000

16. 6 feet underground / Saint-Jean-de-Védas / 6 feet underground editions
Delivered
SUDOC: 3 BnF-CG: 1
impr. 2012

17. Jamison Stephanie W. / Function and form in the -áya- formations of the Rig Veda and Atharva Veda / Göttingen / Vandenhoeck und Ruprecht
Delivered
SUDOC: 3 BnF-CG: 1
cop. 1983

18. Oberlies Thomas / Der Rigveda und seine Religion / Berlin / Verlag der Weltreligionen
Delivered
SUDOC: 1 BnF-CG: 1
cop. 2012

19. Glück, Michaël / Brèves du Terral / Pézenas / Domens
Delivered
Heritage base: 1 SUDOC: 4 BnF-CG: 1
1997

20. Scarlata Salvatore / Die Wurzelkomposita im R̥g-Veda / Wiesbaden / Reichert
Delivered
SUDOC: 2 BnF-CG: 1

21. Rig-Veda - erster und zweiter Liederkreis
Delivered
SUDOC: 4 BnF-CG: 1

22. January, Ludovic / Brèves du Terral / Pézenas / Domens
Delivered
Heritage base: 1 SUDOC: 4 BnF-CG: 1
1998

23. Vraja Sundar das / Knowledge of the Vedas / Auxerre / Ed. des 3 monts
Delivered
SUDOC: 1 BnF-CG: 1
impr. 2010

24. Pinnacles of India's past / Amsterdam - Philadelphia / Benjamins
Delivered
SUDOC: 2 BnF-CG: 1
1986

25. Varenne Jean / Le Veda / Paris / The Two Oceans
Delivered
SUDOC: 13 BnF-CG: 1
1984

26. Jamison Stephanie W. / The "Rig Veda" between two worlds / Paris / Collège de France - Institut de civilization indi
Delivered
SUDOC: 10 BnF-CG: 1
2007

27. Feller Danielle / The Sanskrit epics' representation of Vedic myths / Delhi / Motilal Banarsidass
Delivered
SUDOC: 4 BnF-CG: 1
2004

28. Glimpses of Veda and vyakarana / Bombay / Popular Prakasha
Delivered
SUDOC: 1 BnF-CG: 1
1985

29. Schmeja Hans / Interpretationen aus dem Rigveda / Innsbruck / Institut für Sprachwissenschaft der Universität
Delivered
SUDOC: 1 BnF-CG: 1
1987

30. Martinez Patrick / 31 names in gold letters / [Saint-Jean-de-Védas] / [P. Martinez]
Delivered
SUDOC: 1 BnF-CG: 1
impr. 2011

31. Bianu Zéno / A fire in the heart of the wind
Delivered
SUDOC: 5 BnF-CG: 1

32. Aguilar i Matas Enric / R̥gvedic society / Leiden, The Netherlands - New York / EJ Brill
Delivered
SUDOC: 1 BnF-CG: 1
1990

33. Niederreiter Stefan / Morphologische Varianz und semantische Konkurrenz / Graz / Leykam
Delivered
SUDOC: 1 BnF-CG: 1
2001

34. Vedic Cosmogonies / Paris - Milano / The Beautiful Letters - Arche
Delivered
SUDOC: 11 BnF-CG: 1
1982

35. Rigveda / Moskva / "Nauka
Delivered
SUDOC: 1 BnF-CG: 1
1995

36. Bādarāyaṇa / Brahmasūtraśāṅkarabhāṣyam / Dillī / Nāga Prakāśakah̤
Delivered
SUDOC: 2
2000

37. Stories to scratch your head / Castelnau-le-Lez / Southern Publishing Company
Delivered
SUDOC: 1 BnF-CG: 1
impr. 1992

38. Richter-Ushanas Egbert / The Indus script and the Ṛg-Veda / Delhi / Motilal Banarsidass Publishers
Delivered
SUDOC: 4 BnF-CG: 1
impr. 1997

39. Gonda Jan / The medium in the Rgveda
Delivered
SUDOC: 6 BnF-CG: 1

40. Martinez Patrick / Saint-Jean-de-Vedas / [Saint-Jean-de-Vedas] / P. Martinez
Delivered
SUDOC: 2 BnF-CG: 1

41. Göhler Lars / Reflexion und Ritual in der Purvamimamsa / Wiesbaden / Harrassowitz
Delivered
SUDOC: 2 BnF-CG: 1
2011

42. Pirart Eric / Les Nāsatya / Liège - Geneva / Library of the Faculty of Philosophy and Let
Delivered
SUDOC: 11
1995, cop.  

43. Montpellier
Menu
BnF-CG: 1

44. [Hotel Palestine, play by Falk Richter] / Paris
Manuscript
BnF-CG: 1
2011

45. [Hotel Palestine, play by Falk Richter. Studio Casanova, Ivry-sur-Seine]
Manuscript
BnF-CG: 1
2011

46. Benedetto André / Here begins lunchtime - Last cigarettes / Avignon / Théâtre des Carmes
Manuscript
BnF-CG: 1
1989

47. [The precious ridiculous, directed by Yves Gourmelon]
Manuscript
BnF-CG: 1
2005

48. [First love, Yves Gourmelon design]
Manuscript
BnF-CG: 1
2005

49. Minutes of the election of Auguste Cambon (father of the conventional) as secretary-clerk of I
Manuscript
Heritage base: 1
18

50. Saumade, Gratien / Collection of documents to be used in the history of the anarchic municipal administration of the canton of
Manuscript
Heritage base: 1

51. [Collection. Le Chai du Terral, Saint-Jean-de-Védas] / Paris
Manuscript
BnF-CG: 1
1994

52. [Collection. Le Chai du Terral, Saint-Jean-de-Védas, 2014-2015. Programming documents]
Manuscript
BnF-CG: 1
2014-2015

53. [Collection. Le Chai du Terral, Saint-Jean-de-Védas, 2016-2017. Programming documents]
Manuscript
BnF-CG: 1
2016-2017

54. [Collection. Le Chai du Terral, Saint-Jean-de-Védas, 2017-2018. Programming documents]
Manuscript
BnF-CG: 1
2017-2018

55. [An evening with friends, designed by Yves Gourmelon]
Manuscript
BnF-CG: 1
2005

56. Actors / Saint-Jean-de-Védas / Free Midi Group
Periodic
BnF-CG: 1
1996- [199.

57. Arthropode / Saint-Jean-de-Védas - Montpellier / 6 feet underground ed. - 6 feet under edit
Periodic
BnF-CG: 0
impr. 2009

58. [Municipal bulletin] / Saint-Jean-de-Védas / Town hall
Periodic
BnF-CG: 1
19 ?? -

59. Theatrical field / Saint-Jean-de-Védas - Vic-la-Guardiole - Paris / l'Entretemps ed. - l'Entretemps ed. - Entreemps
Periodic
BnF-CG: 0
2002- - 20

60. Cnews morning Montpellier plus / Saint-Jean-de-Védas / Société du journal Midi libre
Periodic
BnF-CG: 1

61. Cnews Montpellier plus / Saint-Jean-de-Védas / Midi libre newspaper company
Periodic
BnF-CG: 1
2017-2019

62. White collection / Montpellier - Frontignan - Saint-Jean-de-Védas / 6 pieds sous terre éd. - 6 feet underground - 6 ft
Periodic
BnF-CG: 0
1996- - 20

63. Collection Les Beaux sites / Saint-Jean-de-Védas
Periodic
BnF-CG: 0

64. Direct morning Montpellier plus / Saint-Jean-de-Védas / Montpellier Plus
Periodic
BnF-CG: 1
2012-2017

65. Direct Montpellier plus / Saint-Jean-de-Védas / SPGM
Periodic
BnF-CG: 1
2009-2011

66. In Var country / Draguignan - Saint-Jean-de-Védas / Agricultural Publishing of Var - SA Paysan du Midi
Periodic
BnF-CG: 1
1973- - 20

67. Jade / Pignan / 6 feet underground
Periodic
SUDOC: 5
1991- [199.

68. [The Egg] / Saint-Jean-de-Vedas / COMEDI
Periodic
BnF-CG: 1
1986-1989

69. The Sacred Science of the Vedas / Perpignan / Editions Ananda Marga-The Way of Bliss
Periodic
BnF-CG: 0
[20..] -

70. The Years Free Midi / Saint-Jean-de-Védas / Free Midi
Periodic
BnF-CG: 1
1994

71. [The Atlas of ACOMEN] / Saint-Jean-de-Vedas / Concerted action group in nuclear medicine of
Periodic
BnF-CG: 0

72. The Séranne notebooks / Le Vigan [then] Saint-Jean-de-Védas / The Séranne notebooks
Periodic
BnF-CG: 0
1992

73. Gourmet lunch / Saint-Jean-de-Védas / Free lunch
Periodic
BnF-CG: 1
2010

74. Monotrème / Montpellier - Frontignan - Saint-Jean-de-Védas / 6 feet underground ed. - 6 feet underground - 6 ft
Periodic
BnF-CG: 0
1997- 20

75. Monotrème mini / Frontignan - Saint-Jean-de-Védas / 6 feet underground - 6 feet underground
Periodic
BnF-CG: 0
2006- - 20

76. Montpellier Hérault synergy / Montpellier / SEDIP Communication
Periodic
BnF-CG: 1
[199.] - [19

77. Montpellier plus / Saint-Jean-de-Védas / SPGM-Society for free publications in the Midi
Periodic
BnF-CG: 1
2005-2009

78. Montpellier plus / Saint-Jean-de-Védas / SPGM-Society for free publications in the Midi
Periodic
BnF-CG: 1
2011-2012

79. Occitans at Clapàs! / St-Joan-de-Vedas [Saint-Jean-de-Védas] / Occitan Ceucle de Montpelhièr
Periodic
BnF-CG: 0
198? -198?

80. Quo vadis? / Saint John of Védas / Quo vadis? C / o Jean-Pierre Almignan
Periodic
BnF-CG: 1
1992-

81. Resources Free Midi / Saint-Jean-de-Védas / Free Midi
Periodic
BnF-CG: 1
1994-

82. Free time / Saint-Jean-de-Védas / Free time
Periodic
BnF-CG: 1
[ca 1991] -

83. Land of wines / Saint-Jean-de-Védas / Ed. Midi periodicals
Periodic
BnF-CG: 1
[201.] -

84. Achieve everything from home to garden / Saint-Jean-de-Vedas - Saint-Cloud / Midi libre - HB publications
Periodic
BnF-CG: 1
2005

85. Yudansha / Saint-Jean-de-Védas / J.-J. Quero Martial Arts Academy
Periodic
BnF-CG: 1
1995-1997

86. Fabcaro / - 20% on the spirit of the forest / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

87. James / 365 times 77.8 / Saint-Jean-de-Védas / 6 feet underground ed. Delivered
BnF-CG: 1
impr. 2012

88. Cousinié Jean-Pierre / 500 new ideas to understand and apply the Cousinié / Narbonne / Cousinié method
Delivered
BnF-CG: 1
[2011]

89. 6 feet underground (Saint-Jean de Védas, Hérault) / 6 feet underground, the animal is twenty years old / Montpellier / 6 feet underground
Delivered
Heritage base: 1
2011

90. Schmidt Peter / AC Bhaktivedanta Swami im interreligiösen Dialog / Frankfurt am Main - New York / P. Lang
Delivered
SUDOC: 1

91. Galewicz Cezary / A commentator in service of the empire / Wien / Sammlung de Nobili, Institut für Südasien-, Tibe
Delivered
SUDOC: 2
2009

92. Dvivedī Kapiladeva / A cultural study of the Atharvaveda / Gyanpur, India / Vishvabharati Research Institute
Delivered
SUDOC: 1
1999

93. A descriptive catalog of Sanskrit manuscripts in the Government oriental library, Mysore / Mysore / the Asst. Supdt., Govt. branch press
Delivered
BnF-CG: 1
1937

94. Subrahmanya Sastri Palamadai Pichumani / A Descriptive catalog of the Sanskrit manuscripts in the Tanjore Maharaja Serfoji's Sarasvati Maha / Srirangam / Sri Vani Villas Press
Delivered
BnF-CG: 1
1928-1975

95. Sen Chitrabhanu / A dictionary of the Vedic rituals / Delhi / Concept Pub. Co. Delivered
SUDOC: 4
impr. 1978

96. Kulkarni Nirmala Ravindra / A grammatical analysis of the Taittirīya-padapāṭha / Delhi / Sri Satguru Publications
Delivered
SUDOC: 1
impr. 1995

97. A grammatical word-index to R̥gveda / Hoshiarpur / VVRI
Delivered
BnF-CG: 1
1963

98. Dasgupta Surendranath / A history of Indian philosophy / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
1975

99. Coomaraswamy Ananda Kentish / A new approach to the Vedas / New Delhi / Munshiram Manoharlal publ. Delivered
BnF-CG: 1
1994

100. Nicoby / In Ouessant / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2010

101. Vasiṣṭha / A Pargiánya, ínno di Vásist̡a / Bològna / Règia tipografía
Delivered
BnF-CG: 1
1892

102. Lubotsky Alexander Markovitsj / A Ṛgvedic word concordance / New Haven (Conn.) / American Oriental Society
Delivered
SUDOC: 2
1997

103. A second selection of hymns from the Rigveda / Bombay / Government central book depot - Department of publ
Delivered
BnF-CG: 1
1899

104. Gupta Shanti Swarup / A study of deities of Rig Veda / New Delhi / Abhinav Publications
Delivered
SUDOC: 1
2006

105. Barre Armand / Through the millennia / [Saint-Jean-de-Védas] / A. Barre
Delivered
BnF-CG: 0
2001-

106. Bloomfield Mauritius / A Vedic concordance / Delhi / Motilal Banarsidass
Delivered
BnF-CG: 1
1990

107. Macdonell Arthur Anthony / A vedic reader for students / Oxford / University Press
Delivered
SUDOC: 3
nineteen eighty one

108. Macdonell Arthur Anthony / A Vedic reader for students / Delhi / M. Banarsidass
Delivered
SUDOC: 4
1992

109. Sahoo Purna Chandra / Abhicāra rites in the Veda / Delhi / Pratibha Prakashan
Delivered
SUDOC: 1
2009

110. Dvivedī Kapiladeva / Ācāra-śikṣā - आचार-शिक्षा / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1984 i

111. Rambachan Anantanand / Accomplishing the accomplished / Honolulu (TH) / University of Hawaii press
Delivered
BnF-CG: 1
cop. 1991

112. Ellis Francis / Account of a discovery of a modern imitation of the Vedas with remarks on the genuine works / [S. l. ?]
Delivered
BnF-CG: 1
[1822?]

113. Lauriol, Jean-Luc / Agence Laurion (Montpellier) / Montpellier / Agence Lauriol
Delivered
Heritage base: 1
2004

114. Kaṃsārā Nārāyaṇa Ma / Agriculture and animal husbandry in the Vedas / Delhi / Dharam Hinduja International Center of Indic Resea
Delivered
SUDOC: 1
1995

115. Ayengar Viswanath KN / An attempt at the revivale of the Vedas in terms of modern science / [S. l. ?]
Delivered
BnF-CG: 1
[nineteen eighty one?]

116. Bartley Christopher J. / An introduction to Indian philosophy / London - New York / Bloomsbury Academic
Delivered
SUDOC: 1
2015

117. Bloomfield Maurice / An updated Vedic concordance / Cambridge (Mass.) - Milan / Department of Sanskrit and Indian studies, Harvard
Delivered
BnF-CG: 1
2007

118. Franceschini Marco / An updated Vedic concordance / Cambridge, MA - Milan / Dept. of Sanskrit and Indian Studies, Harvard Univ
Delivered
SUDOC: 1
2007

119. Madhva / Ānandatīrthabhagavatpādācārya viracitam R̥gbhāṣyam / Bangalore / Dvaita Vedanta Studies and Research Foundation
Delivered
SUDOC: 1
1999-

120. Anirvan / Anirvan's Veda-mīmāṁsā / Shimla / Indian Institute of Advanced Study
Delivered
SUDOC: 1
2004-

121. Āpastamba / Āpastamba śraddha prayogaḥ
Delivered
SUDOC: 1

122. Āpastamba / Āpastambīyapūrvāparaprayogaḥ
Delivered
SUDOC: 1

123. Khanna Dev Raj / Aquatic science in the Vedas / New Delhi / Biotech Books
Delivered
SUDOC: 1
2014

124. Arrest of the Council of State of Roy, of October 6, 1722, which breaks a sentence of the General Visitors of / Paris / impr. de la Vve and M.-C. Jouvenal
Delivered
Heritage base: 1
1722

125. Arrest of the Council of State of Roy, of October 6, 1722, which overturns a sentence of the General Visitors of / Paris / Vve & M.-G. Jouvenel
Delivered
Heritage base: 1
1722

126. Arrest of the Council of State of Roy, which breaks a sentence of the general visitors of the gabelles of Langu / Paris / impr. by Vve Saugrain and - P. Prault
Delivered
BnF-CG: 1
1732

127. Judgment of the Council of State which overturns a sentence of the general visitors of the Languedoc gabelles in Mo / Paris / imp. by Jouvenel
Delivered
BnF-CG: 1
1722

128. Judgment of the Council of State which overturns a sentence of the general visitors of the Languedoc gabelles in Mo / Paris / imp. by Jouvenel
Delivered
BnF-CG: 1
1722

129. Dange Sindhu Sadashiv / Aspects of speech in Vedic ritual / New Delhi / Aryan Books International
Delivered
SUDOC: 1
1996

130. Āśvalāyana / Āśvalāyana śraddha prayogaḥ
Delivered
SUDOC: 1

131. Āśvalāyana / Āśvalāyanapūrvāparaprayōgaḥ
Delivered
SUDOC: 1



132. Jhala Gowriprasad Chunilal / Aśvinā in the Rgveda and other indological essays / Bombay - New Delhi / GC Jhala Memorial Committee - sole distributors,
Delivered
SUDOC: 1
1978

133. Atha Gāyatrī pañcaṅga-prārambhaḥ / Bambaī [Mumbai] / Khemarāja Śrīkr̥ṣṇadāsa, Śrīvenkaṭeśvara
Delivered
SUDOC: 1
1986

134. Atharva-Veda saṃhitā
Delivered
SUDOC: 2

135. Atharva-veda Saṁhitā / Delhi / Nag
Delivered
SUDOC: 1
1987

136. Ātharvaṇā / Kolkata / Sanskrit Book Depot
Delivered
SUDOC: 1
2002

137. Zehnder Thomas / Atharvaveda-Paippalāda Buch 2, Text, Übersetzung, Kommentar / Idstein / Schulz-Kirchner
Delivered
BnF-CG: 1
1999

138. Atharvavedavaiyakarana-padasuci / Hoshiarpur / VVRI
Delivered
BnF-CG: 1
1963

139. Lacroix Samuel / Audit of the DECATHLON cycle department, St Jean de Vedas / Montpellier / University of Montpellier 2 Sciences and Technology
Delivered
SUDOC: 1
2002

140. Authority, anxiety, and canon / Albany / State University of New York Press
Delivered
SUDOC: 3

141. Domergue René / Avise, the organic! / Montpezat / R. Domergue
Delivered
BnF-CG: 1
impr. 2008

142. Nigal Sahebrao Genu / Axiological approach to the Vedas / New Delhi / Northern book center
Delivered
BnF-CG: 1
1986

143. Caudhurī Sādhana Kamala / Beda o Buddha / Kalakātā / Karuṇā Prakās̓anī
Delivered
SUDOC: 1
2000

144. Hertel Johannes / Beiträge zur Erklärung des Awestas und des Vedas, von Johannes Hertel / Leipzig, S. Hirzel
Delivered
BnF-CG: 1
1929. Gr.

145. Quet Dominique André / Shepherd in the four seasons / Saint-Jean-de-Védas / PHOTOBIM
Delivered
BnF-CG: 1
2007

146. Roy Ramashray / Beyond ego's domain / Delhi / Shipra Publications
Delivered
SUDOC: 1
1999

147. Bhattacharyya Narendra Nath / Bhārata-itihāse baidika yuga / Kalakātā / Bedabidyākendra, Rabīndrabhāratī Bisvabidyāla
Delivered
SUDOC: 1
1998

148. Murthy SRN / Bhārathīya bhū-tattwa-rahasyam / Bangalore / Kalpatharu Research Academy
Delivered
SUDOC: 1
impr. 1994

149. Evolutionary library / Paris / A. Maloine
Delivered
BnF-CG: 1
1919-

150. Libraries manual / [Sète] / Agence de cooperation pour le livre en Languedoc-R
Delivered
BnF-CG: 1
1997

151. Nagar Shanti Lal / Biographical dictionary of ancient Indian Ṛṣis / New Delhi / Akshaya Prakashan
Delivered
SUDOC: 1
2012

152. Baudhāyana / Bodhāyanapūrvāparaprayōgaḥ
Delivered
SUDOC: 1

153. Bali Saraswati / Bṛhaspati in the Vedas and the Purāṇas / Delhi / Nag Publishers
Delivered
SUDOC: 2
1978

154. Patton Laurie L. / Bringing the gods to mind
Delivered
SUDOC: 5

155. Bouchart d'Orval Jean / Burning clarity / Paris / Almora editions
Delivered
BnF-CG: 1
DL 2016

156. Chevrou Robert / Corpses in the forest / Saint-Jean-de-Védas / RB Chevrou
Delivered
BnF-CG: 1
2002

157. Fernhout Rein / Canonical texts / Amsterdam - Atlanta, Ga. / Rodopi
Delivered
SUDOC: 2
1994

158. Blaine Julien / Character for the one who flames / Saint-Jean-de-Védas / Les Cahiers de la Séranne
Delivered
BnF-CG: 1
1994

159. Demangeot Cédric / & cargaisons / Montpellier / Éd. Greige
Delivered
BnF-CG: 1
2004

160. Quet Dominique André / Dominique André Quet's report card / Saint-Jean-de-Védas / PHOTOBIM
Delivered
BnF-CG: 0
2007-

161. Beguin Coralie / Carrefour Saint-Jean-de-Védas / [Sl] / [sn]
Delivered
SUDOC: 1
1999

162. Śarmā Muṃśirāma / Caturveda mīmāṃsā / Naī Dillī / Yūnivarsiṭī Pablikeśansa
Delivered
BnF-CG: 1
1999

163. Caturveda-vaiyākaraṇa-padasūcī / Hośiārapuram (Bharata) / Viśveśvarānanda-Vaidika-Śodha Saṃsthānam
Delivered
BnF-CG: 1
1960-1963

164. Terral cellar / Saint-Jean-de-Védas / Terral cellar
Delivered
SUDOC: 1
1995

165. Madhva / Chāndogyopaniṣadbhāsyam / Bangalore / Poornaprajna samshodhana mandiram
Delivered
SUDOC: 1
2004

166. Sparreboom M. / Chariots in the Veda / Leiden / EJ Brill
Delivered
SUDOC: 2
1985

167. Sparreboom Marcus / Chariots in the Veda / [Netherlands] / M. Sparreboom
Delivered
SUDOC: 3 BnF-CG: 1
1983

168. Soto Fernández Ramón / Clave de las mitologías, 2a época. Cuaderno 6. El Brahmanismo y el Buddhismo. Las Puranas. Los Vedas / Madrid
Delivered
BnF-CG: 1
1954. In-8

169. Collection of the Upanichats, extracts from the Vedas / [Sl] / [sn]
Delivered
Heritage base: 1
1837

170. Collection of Oupanichats extracted from the Védas trad. from Sanskrit by L. Poley / Paris
Delivered
Heritage base: 1
Delivered
SUDOC: 4 BnF-CG: 1
2004

171. Poley, Ludovicus / Collection des Oupanichats, extracts from the Védas, translated from Sanskrit / Paris / Dondey-Dupré and Arthus Bertrand
Delivered
Heritage base: 1
1836

172. James / Like a Monday / Saint-Jean-de-Védas / 6 feet underground ed. Delivered
BnF-CG: 1
impr. 2009

173. Plateau Émilie / Comme un plateau / Saint-Jean-de-Védas / 6 pieds sous terre éd. Delivered
BnF-CG: 1
impr. 2012

174. How to discriminate the spectator of the show? / Paris / J. Maisonneuve
Delivered
SUDOC: 3
1977

175. Chinmoy Sri / Commentaries on the Vedas, the Upanishads and the Bhagavad Gita / Jamaica, NY / Aum Publications
Delivered
SUDOC: 1
c1966

176. Chakraborty Chhanda / Common life in the Ṛgveda and Atharvaveda / Calcutta / Punthi Pustak
Delivered
SUDOC: 1
1977

177. Mueller Christoph / Tales of a man of taste / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2012

178. Tyagi Jaya / Contestation and compliance / New Delhi / Oxford university press
Delivered
BnF-CG: 1
cop. 2014

179. Tyagi Jayanti / Contestation and compliance / New Delhi / Oxford University Press
Delivered
SUDOC: 3
cop. 2014

180. Rāghavan Veṅkaṭarāma / Contribution of Tamilnadu to Sanskrit: Vedas, Śāstras, Kāvyas, etc / [S. l. ?]
Delivered
BnF-CG: 1

181. Malamoud Charles / Cooking the world / Delhi - New York / Oxford University Press
Delivered
SUDOC: 3
1996

182. Varenne Jean / Vedic cosmogonies / [Sl] / [sn]
Thesis
SUDOC: 1
1979

183. Adolphe Jean-Marc / Crisis of representation / Saint-Jean-de-Védas / Entretemps ed. Delivered
BnF-CG: 1
2003

184. Malamoud Charles / Bake the world
Delivered
SUDOC: 59

185. Sharma Rajendra Nath / Culture & civilization as revealed in the Śrautasūtras / Delhi / Nag Publishers
Delivered
SUDOC: 2
1977

186. Singh Satya Prakash / Dadhyaṅ Ātharvaṇa / New Delhi / Standard publishers (India)
Delivered
BnF-CG: 1
2013

187. Dal X libro del Ṛg-Veda / Pisa / Giardini
Delivered
BnF-CG: 1
nineteen eighty one

188. Duba Pierre / In my paper house / Saint-Jean-de-Védas / 6 pieds sous terre éd. Delivered
BnF-CG: 1
impr. 2014

189. Mylius Klaus / Das Altindische Opfer / Wichtrach / Institut für Indologie
Delivered
SUDOC: 2
2000

190. Labernadie Victor / On the antiquity of leprosy according to the Vedas... / Paris, Masson
Delivered
BnF-CG: 1
(nd) In

191. Plateau Émilie / On the other side, in Montreal / Saint-Jean-de-Védas / 6 pieds sous terre éditions
Delivered
BnF-CG: 1
impr. 2014

192. Masset Pierre / Of remembrance and friendship / [Saint-Jean de Védas] / "Quo vadis"
Delivered
BnF-CG: 1
1996

193. Dumézil Georges / Latin goddesses and Vedic myths / New York / Arno press
Delivered
SUDOC: 1
1978

194. Mukhopadhyay Samir Kumar / Deities in the R̥gvedic Brāhmanas / Kolkata / Sanskrit Book Depot
Delivered
SUDOC: 1
2003

195. Gädicke Carl / Der Accusativ im Veda, dargestellt von Carl Gaedicke,... / Breslau / W. Koebner
Delivered
BnF-CG: 1
1880

196. Sartorius Joachim / Shadows under the waves / Montpellier / Ed. Greige
Delivered
BnF-CG: 1
impr. 2005

197. Barthélemy-Saint-Hilaire, Jules / Des Védas / Paris / B. Duprat
Delivered
Heritage base: 3 BnF-CG: 1
1854

198. Desnoyer, 1894-1972 / Nîmes / Art gallery
Delivered
BnF-CG: 1
1996

199. Vader VH / Determination of the vernal equinox in the constellations Punarvasu, Puṣya, Aśleṣā, etc., or furth / [S. l. ?]
Delivered
BnF-CG: 1
[1926?]

200. Devotional Agni-Hymns from Rigveda / Poona / Bharatiya Charitrakosha Mandal's PJ Chinmulgund
Delivered
SUDOC: 1
[1990]

201. Dharma and Vedic foundations / Bombay / Shri Bhagavan Vedavyasa Itihasa Samshodhana Mandir
Delivered
SUDOC: 1
1995

202. Kuznetsova Irina / Dharma in ancient Indian thought
Delivered
SUDOC: 1

203. Sudres Claude / International Cycling Dictionary 2004 / [Saint-Jean-de-Vedas] / [C. Sudres]
Delivered
BnF-CG: 1
2004

204. Miyakawa Hisashi / Die altindischen Grundzahlwörter im Rigveda / Dettelbach / Röll, JH
Delivered
SUDOC: 3
cop. 2003

205. Kupfer Katharina / Die Demonstrativpronomina im Rigveda / Frankfurt am Main - New York / Lang
Delivered
SUDOC: 1
cop. 2002

206. Richter-Ushanas Egbert / Die Dialog-Hymnen des Rg-Veda / Worpswede / Richter
Delivered
BnF-CG: 1
2005

207. Richter-Ushanas Egbert / Die Dreigestalt des Seins und der androgyne kosmische Mensch / Bremen / Richter
Delivered
BnF-CG: 1
2005

208. Die Hymnen des Rigveda / Berlin
Delivered
BnF-CG: 1
1851-1863

209. Die Hymnen des Rigveda / Bonn
Delivered
BnF-CG: 1
1877. 2nd

210. Die Hymnen des Rigveda / Wiesbaden / Otto Harrassowitz
Delivered
BnF-CG: 1
1955

211. Mayrhofer Manfred / Die Personennamen in der Rgveda-Samhita. Sicheres und Zweifelhaftes / München / Bayerische Akademie der Wissenschaften
Delivered
SUDOC: 4
2003

212. Mayrhofer Manfred / Die Personennamen in der Ṛgveda-Saṁhitā / München / Verlag der Bayerischen Akademie der Wissenschaften
Delivered
BnF-CG: 1
cop. 2003

213. Oberlies Thomas / Die Religion des R̥gveda / Wien / Inst. für Indologie der Universität Wien
Delivered
SUDOC: 3
1998

214. Oberlies Thomas / Die Religion des rgveda / Wien / Institut für Indologie der Universität Wien
Delivered
SUDOC: 1
cop. 1999

215. Oldenberg Hermann / Die Religion des Veda / Berlin / Besser
Delivered
BnF-CG: 1
1894

216. Oldenberg Hermann / Die Religion des Veda / Stuttgart - Berlin / JG Cotta
Delivered
BnF-CG: 1
1917

217. Richter-Ushanas Egbert / Die Symbolik der Indus-Schrift im Vergleich zum Rg-Veda / Bremen / E. Richter
Delivered
BnF-CG: 1
2002

218. Rau Wilhelm / Die vedischen Zitate im Vyākaraṇa-Mahābhāṣya / Mainz - Stuttgart / Akademie der Wissenschaften und der Literatur - F. Delivered
BnF-CG: 1
1985

219. Rau Wilhelm / Die vedischen Zitate in der Kāśikā Vṛtti / Mainz - Stuttgart / Akademie der Wissenschaften und der Literatur - F. Delivered
SUDOC: 7
1993

220. Zeller Gabriele / Die vedischen Zwillingsgötter
Delivered
SUDOC: 1

221. Klaus Konrad / Die wasserfahrzeuge im vedischen Indien / Mainz - Stuttgart / Akademie der Wissenschaften und der Literatur - F. Delivered
SUDOC: 6
1990

222. Harvest Patrick / Magician gods in the Rgvedasamhita / [Sl] / [sn]
Thesis
SUDOC: 1
1990

223. Doumergue Jean-Louis / Diffuser of love / Béziers / Association Amour essence
Delivered
BnF-CG: 1
impr. 2007

224. Bary / Speech delivered / (Montpellier / Tournel
Delivered
Heritage base: 1
1791

225. Valat, Etienne / Speech delivered at the tomb of C. Chapel in Saint-Jean-de-Védas / Montpellier / Impr. southern
Delivered
Heritage base: 1
1894

226. Staal Frits / Discovering the Vedas / New Delhi - New York / Penguin Books
Delivered
SUDOC: 2
2008

227. Dange Sadashiv Ambadas / Divine hymns and ancient thought / New Delhi / Navrang
Delivered
SUDOC: 1
1992

228. Auvard Alfred / Doctor A. Auvard. Evolutionary doctrine, science of the Vedas. Theosophy, evolution... / Paris, A. Maloine et fils
Delivered
BnF-CG: 1
(nd). I

229. Auvard, A. / Doctor A. Auvard. Evolutionary doctrine, science of the Vedas. Theosophy, evolution... / Paris, A. Maloine et fils
Delivered
Heritage base: 2
2209

230. Auvard, A / Evolutionary doctrine / Paris / A. Maloine
Delivered
Heritage base: 1
1920

231. Auvard, A. / Evolutionary doctrine; science of vedas / Paris / Maloine
Delivered
Heritage base: 1
1920

232. Auvard, A. / Evolutionary doctrine. (Science of the Vedas). Théosophie Evoluisme / Paris / A. Maloine et fils
Delivered
Heritage base: 1
1920

233. Auvard, Alfred / Evolutionary doctrine, science of the Vedas, theosophy, evolution / Paris / Maloine
Delivered
Heritage base: 1
1920

234. Auvard, A. / Evolutionary doctrine (science of the Vedas) / Paris / A. Maloine et fils
Delivered
Heritage base: 1
1920

235. Auvard, Alfred / Evolutionary doctrine / Paris / A. Maloine
Delivered
Heritage base: 1
1920

236. Sarkar Anil Kumar / Dynamic facets of Indian thought / New Delhi / Manohar
Delivered
SUDOC: 1
1980

237. Sarkar Anil Kumar / Dynamic facets of Indian thought / New Delhi / Manohar
Delivered
BnF-CG: 1
1980

238. Ecclesia Divina, or, A selection of hymns from the four Vedas / New Delhi / Kaveri Books
Delivered
SUDOC: 1
2002

239. Vannucci Marta / Ecological readings in the Veda / New Delhi / DK Printworld
Delivered
SUDOC: 2
impr. 1994

240. Kamal Rajiv / Economy of plants in the Vedas / New Delhi / Commonwealth publ. Delivered
BnF-CG: 1

241. Sihler Andrew L / Edgerton's law / Heidelberg / Winter
Delivered
SUDOC: 1
cop. 2006

242. Gavach Claude / Saint-Jean-Baptiste Church of Saint-Jean-de-Védas / [Saint-Jean-de-Vedas] / P. Martinez
Delivered
BnF-CG: 1
[2013]

243. Ekagnikāṇḍaḥ / Tirupati / Śrīveṅkaṭeśvaravedaviśvavidyālayaḥ
Delivered
SUDOC: 1
2010

244. Larios Borayin / Embodying the Vedas
Delivered
SUDOC: 2

245. Blanvillain Francis / On the way / Paris / Éd. Writers
Delivered
BnF-CG: 1
2002

246. On the way V. / Paris / Editions des Ecrivains
Delivered
Heritage base: 1
2002

247. Rubinstein Raphael / In search of a miracle / Montpellier / Ed. Greige
Delivered
BnF-CG: 1
2004

248. James / In all simplicity / Saint-Jean-de-Védas / 6 pieds sous terre éd. Delivered
BnF-CG: 0
impr. 2013

249. James / In all simplicity / Saint-Jean-de-Védas / 6 pieds sous terre éd. Delivered
BnF-CG: 1
impr. 2013

250. James / In all simplicity / Saint-Jean-de-Védas / 6 pieds sous terre éd. Delivered
BnF-CG: 1

251. James / In all simplicity / St-Jean de Védas / 6 pieds sous terre éditions
Delivered
BnF-CG: 1
impr. 2015

252. Encyclopaedic dictionary of Vedic terms / New Delhi / Sarup & Sons
Delivered
SUDOC: 2
2000

253. Between Coulazou and Mosson, ten villages, ten faces / Nîmes / Lacour
Delivered
Heritage base: 1
1999

254. Between Coulazou and Mosson, ten villages, ten faces / Montpellier / Secondy
Delivered
Heritage base: 1
1985

255. Ara Mitra / Eschatology in the Indo-Iranian traditions / New York / P. Lang
Delivered
BnF-CG: 1
2008

256. Müller Max / Essays on the history of religions / Didier et Cie
Delivered
Valdo: 1
1872

257. Oguibénine Boris / Essays on Vedic and Indo-European culture / Pisa / Giardini
Delivered
BnF-CG: 1
1985

258. Kashyap Rangasami L. / Essentials of Sāma Veda and its music / Bangalore / Sri Aurobindo Kapāli Sāstry Institute of Vedic C
Delivered
SUDOC: 1
2012

259. Étienne Decroux, body mime / Saint-Jean-de-Védas / l'Entretemps ed. Delivered
BnF-CG: 1
2003

260. Regnier, Adolphe / Study on the idiom of the Vedas and the origins of the Sanskrit language. / Paris / Ch. Lahure
Delivered
Heritage base: 1

261. Regnier, Adolphe / Study on the idiom of the Vedas and the origins of the Sanskrit language, by Ad. Regnier. First party / Paris / impr. by C. Lahure
Delivered
Heritage base: 1 BnF-CG: 1
1855

262. Baudry, Frédéric / Study on the Vedas / Paris / A. Durand
Delivered
Heritage base: 1
1855

263. Renou Louis / Studies on the vocabulary of Rgveda / Pondicherry / French Institute of Indology
Delivered
BnF-CG: 1
1958

264. Eugène Dufour, Provencal painter / [Allauch] / [Allauch Museum]
Delivered
BnF-CG: 1
[2005]

265. Dhar Sodarshan / Evolution of Hindu family law / Delhi / Deputy Publications
Delivered
SUDOC: 2 BnF-CG: 1
impr. 1986

266. Dandekar Ramchandra Narayan / Exercises in Indology / Delhi / Ajanta Publications (India) - distributors, Ajanta
Delivered
SUDOC: 1
nineteen eighty one

267. Exploring science in ancient Indian texts / Dartmouth - Delhi / Published by Center for Indic Studies, University
Delivered
SUDOC: 2
2014

268. Toṭaka Ācārya / Extracting the essence of the Śruti
Delivered
SUDOC: 2

269. Ezourvedam / Amsterdam - Philadelphia / J. Benjamins Pub. Co. Delivered
SUDOC: 3
1984

270. Malamoud Charles / Femininity of speech / Paris / Albin Michel
Delivered
SUDOC: 26
impr. 2005

271. Demont Adrien / Feu de paille / Saint-Jean-de-Védas / 6 feet underground editions
Delivered
BnF-CG: 1
cop. 2015

272. Jurewicz Joanna / Fire and cognition in the Ṛgveda / Warszawa / Elipsa
Delivered
SUDOC: 1
2010

273. Kwella Peter / Flussüberschreitung im Rigveda. RV III, 33 und Verwandtes / von Peter Kwella / Wiesbaden / O. Harrassowitz
Delivered
BnF-CG: 1
1973

274. Chaudière Maurice / Fruit forests / Saint-Maurice-Navacelle / Éd. of the Green Dragon
Delivered
BnF-CG: 1
1998

275. Bruno Carla / Forme della sintassi media / Perugia / Guerra
Delivered
SUDOC: 1
cop. 2005

276. Choudhary Bijoy Kumar / From kinship to social hierarchy / Patna / Kashi Prasad Jayaswal Research Institute
Delivered
SUDOC: 2
1999

277. Frawley David / From the river of heaven / Delhi / Motilal Banarsidass
Delivered
SUDOC: 3
impr. 2002

278. Ahsen Akhter / Ganesh / New Delhi / Virgo Publications
Delivered
SUDOC: 1
1995

279. Carri Sebastian Joseph / Gaveṣaṇam, or, On the track of the cow - and, In search of the mysterious word - and, In search of / Wiesbaden / Harrassowitz
Delivered
SUDOC: 1
2000

280. Keshavadas Satguru Sant / Gāyatrī, the highest meditation / Delhi / Motilal Banarsidass Publishers
Delivered
SUDOC: 4
impr. 1991

281. Ray Bidyut Lata / Geographical aspect of the vedas / Delhi / Kant Publications
Delivered
SUDOC: 1
2006

282. Gogai PK / God Shiva, Devi and tantric cult / Varanasi / Bhartiya Pub. House
Delivered
SUDOC: 1
2007

283. Frawley David / Gods, sages and kings / Delhi / Motilal Banarsidass
Delivered
SUDOC: 3
1993

284. Frawley David / Gods, sages and kings / Delhi / Motilal Banarsidass publ. Delivered
BnF-CG: 1
1993, cop.

285. Frawley David / Gods, sages and kings / Salt Lake City, Utah / Passage Press
Delivered
SUDOC: 1
c1991

286. Olivelle Patrick / Gṛhastha
Delivered
SUDOC: 1

287. Saint Jean de Védas (Hérault) / Practical guide to Vedasian 2005-2006 / Saint Jean de Védas (Hérault) / Town hall
Delivered
Heritage base: 1
2005

288. Leen / Hasu / [Saint-Jean-de-Védas] / Tengu edition
Delivered
BnF-CG: 1
DL 2019

289. Massol Gilbert / Languedoc Hauts Pays / Saint-Jean-de-Vedas / Méridionales Ed. Delivered
BnF-CG: 1
1987

290. Vesci Uma Marina / Heat and sacrifice in the Vedas
Delivered
SUDOC: 3

291. Védas Jean de / Hours of France and Poland... / Warsaw / Drukarnia społeczna Stow. robotników chrześc. Delivered
BnF-CG: 1
1920

292. Hindī Rgveda saṃhitā / Dillī / Caukhambā saṃskr̥ta pratishṭhāna
Delivered
SUDOC: 1
1992

293. Ghosh Shyam / Hindu concept of life and death / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 2
1989

294. Ghosh Shyam / Hindu concept of life and death / New Delhi / Munshiram Manoharlal
Delivered
BnF-CG: 1
1989

295. Bhandari Narendra Singh / Hindū dharma paricaya - हिन्दू धर्म परिचय / Dillī - दिल्ली / Hāī-Ṭaika Pablikeśansa - हाई-टैक पब्लिकॆशंस
Delivered
BnF-CG: 1
1990 - 199

296. Hindu scriptures / Delhi / Motilal Banarsidass
Delivered
SUDOC: 1
impr. 2001

297. Hindu scriptures / London / Phoenix Giant
Delivered
SUDOC: 1
impr. 1996

298. Hindu spirituality / New York / Crossroad
Delivered
BnF-CG: 1
1989-

299. Hindu spirituality / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
1995

300. Lipner Julius J. / Hindus / London / Routledge
Delivered
BnF-CG: 1

[admin]

Part 2 of 3

301. Bouquier Serge / History of the parish of Sainte-Thérèse-de-l'Enfant-Jésus in Montpellier / Montpellier / [Association] Sainte-Thérèse-Assas-Montpellier
Delivered
BnF-CG: 1
1996

302. Eliade Mircea / Historia das crencas e das ideias religiosas / Rio de Janeiro / Zahar ed.
Delivered
SUDOC: 1
cop. 1978

303. Historical & critical studies in the Atharvaveda / Delhi / Nag Publishers
Delivered
SUDOC: 1
nineteen eighty one

304. Hmyns [sic] of the Atharvaveda / New Delhi / Munshiram Menoharlal Publishers
Delivered
SUDOC: 1
1985

305. Homage to Renée Rauzy / [Montpellier] / ["Midi libre"]
Delivered
BnF-CG: 1
1993

306. Mars LL de / Off topic / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
cop. 2012

307. Vannucci M. / Human ecology in the Vedas / New Delhi / DK Printworld
Delivered
SUDOC: 2
1999

308. Hymns of the Veda / [Paris] / the Ledger of the month
Delivered
BnF-CG: 1
1996

309. Hymns and prayers from the Veda / Paris / Adrien-Maisonneuve
Delivered
BnF-CG: 1
1938

310. Hymns speculatives du Véda, translated from Sanskrit and annotated by Louis Renou / (Paris) / Gallimard (Abbeville, impr. By F. Paillart)
Delivered
BnF-CG: 1

311. Hymns speculatives du Véda / (Paris,) Gallimard
Delivered
Heritage base: 2
1956

312. Hymns from the golden age / Delhi / Motilal Banarsidass
Delivered
SUDOC: 1 BnF-CG: 1
1986

313. Peterson Peter / Hymns from the Ṛgveda / Delhi / Bharatiya Kala Prakashan
Delivered
SUDOC: 1
impr. 2004

314. Hymns from the Rigveda / Bombay / Government central book depot - Department of publ
Delivered
BnF-CG: 1
1888

315. Hymns of the Ṛgveda / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 1
1987

316. Hymns to the mystic fire, hymns to Agni from the Rig Veda [Extracts from the Gritsamada, Bharadwada / (Pondichery / impr. De Sri Aurobindo Ashram
Delivered
BnF-CG: 1
1946.)

317. Hymns to the mystic fire, hymns to Agni from the Rig Veda [Extracts from the Gritsamada, Bharadwāda / (Pondochery, impr. De Sri Aurobindo Ashram
Delivered
BnF-CG: 1
1946.) In-

318. Hymns to the mystic fire, hymns to Agni from the Rig Veda, translated in their esoteric sense / Pondicherry / Sri Aurobindo ashram (Sri Aurobindo ashram press)
Delivered
BnF-CG: 1
1952

319. Graphic terror / Hypochondria (s) / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2013

320. Melazzo Roberta / I Bahuvrīhi del R̥g Veda / Innsbruck / Institut für Sprachen und Literaturen der Univers
Delivered
SUDOC: 2
2010

321. Berthelé, Joseph / Toponymic identification of two old cemeteries around Montpellier / Montpellier / Impr. general of the Midi
Delivered
Heritage base: 1
1910

322. Capion-Malric Monique / I had to tell you / La Grande-Motte / Mr. Capion-Malric
Delivered
BnF-CG: 1
impr. 2006

323. Chierichetti Pietro / Il sacrificio alla base della costruzione dell'identità culturale indiana
Delivered
SUDOC: 1

324. Ranade HG / Illustrated dictionary of Vedic rituals / New Delhi / Indira Gandhi National Center for the Arts and Ary
Delivered
SUDOC: 1
impr. 2006

325. Dange Sadashiv Ambadas / Images from vedic hymns and rituals / New Delhi / Aryan Books International
Delivered
SUDOC: 2
2000

326. Gaillet Marc / In-justice / Saint-Jean-de-Vedas / Digital workshop - Marc Gaillet
Delivered
BnF-CG: 1
[2015]

327. Chevrou Robert / Deadly forest fires / Saint-Jean-de-Vedas / R. Chevrou
Delivered
BnF-CG: 1
2004

328. Ram Gopal / India of Vedic kalpasūtras / Delhi / Motilal Banarsidass
Delivered
SUDOC: 1
1983

329. Chatterjee Jagadish Chandra / India's outlook on life / New York / Kailas
Delivered
BnF-CG: 1
1931

330. Wilson John / India three thousand years ago, or the Social state of the A'ryas on the banks of the Indus in the t / Bombay / Smith, Taylor and Co.
Delivered
BnF-CG: 1

331. Müller Friedrich Max / India / Escondido, CA / Book Tree
Delivered
SUDOC: 1
c1999

332. Tilak Bal Gangadhar / Indian historical researches / New Delhi / Cosmo publications
Delivered
SUDOC: 1
1990

333. Colebrooke HT / Indian historical researches / New Delhi / Cosmo publications
Delivered
SUDOC: 1
1990

334. Colebrooke HT / Indian historical researches / New Delhi / Cosmo publications
Delivered
SUDOC: 1
1990

335. Sharma Chandradhar / Indian philosophy a critical survey / Barnes & Noble
Delivered
Valdo: 1
1962

336. Cappeller, Carl / Indian in seiner weltgeschichtlichen Bedeutung / Leipzig / W. Engelmann
Delivered
Heritage base: 1
1884

337. Bloch Jules / Indo-Aryan / Paris / Adrien-Maisonneuve
Delivered
BnF-CG: 1
1965

338. Malhotra Rajiv / Indra's net / Noida / HarperCollins publishers India
Delivered
BnF-CG: 1
2014

339. Deshmukh PR / Indus civilization, Rigveda, and Hindu culture / Nagpur / Saroj Prakashan
Delivered
SUDOC: 1
1982

340. Indus-Sarasvati (Harappan) civilization vis-à-vis Rigveda
Delivered
SUDOC: 2

341. Hettrich Heinrich / Infinitivische Konstruktionen im R̥gveda und bei Homer
Delivered
SUDOC: 3

342. Hettrich Heinrich / Infinitivische Konstruktionen im R̥gveda und bei Homer / Mainz - Stuttgart / Akademie der Wissenschaften und der Literatur - Fr
Delivered
BnF-CG: 1
2018

343. Panikkar Raimundo / Initiation to Vedas / Arles / Actes Sud
Delivered
SUDOC: 10
2003

344. Chevrou Robert / Initiations / Saint-Jean-de-Vedas / R. Chevrou
Delivered
BnF-CG: 1
2007

345. Inside the texts, beyond the texts / Cambridge / Harvard University Dept. of Sanskrit and Indian St
Delivered
SUDOC: 1
1997

346. Kaṅkātaraṉ Ca. / Intiyap peruñ camayam
Delivered
SUDOC: 1

347. Pandey Janardan Shastri / Introduction to Hindu scriptures and mythological texts / New Delhi / Cyber tech publications
Delivered
BnF-CG: 1
2013

348. Jain Ramchandra / Jaya, the original nucleus of Mahabharat / Delhi / Agam
Delivered
SUDOC: 1
1979

349. Narahari HG / Jayantabhaṭṭa and the Vedas / [S. l. ?]
Delivered
BnF-CG: 1
[1957?]

350. Cazals, Bastien / I am a teacher and I disobey / Montpellier / Indigenous
Delivered
Heritage base: 1

351. Cazalis, Henri / Jean Lahor (H. Cazalis). History of Hindu literature. The great religious and philosophical poems / Paris / G. Charpentier
Delivered
Heritage base: 1
1888

352. Jewels of authority / Oxford - New York - New Delhi / Oxford University Press - Oxford university press
Delivered
SUDOC: 2
2002 - 200

353. Joannis Cassiani opera omnia, cum commentariis D. Alardi Gazaei, coenobitae vedas tini, ordinis S. B / Atrebati
Delivered
Heritage base: 1
1628

354. Vandermeulen David / Joss Fritz / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2010

355. Moog / June / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2011

356. Vedālaṅkara Jagannātha / Jyotiṣāṃ jyotiḥ, Vaidikasūktānāma ādhyātmikavyākhyāna / Navadehalyāṃ / Rāṣṭriyavedavidyāpratiṣṭhānam - = Rashtriya
Delivered
SUDOC: 1
1991

357. Kalpacintāmaṇiḥ
Delivered
SUDOC: 1

358. Sethna Kaikhushru Dhunjibhoy / Karpāsa in prehistoric India
Delivered
SUDOC: 1

359. Kātyāyana / Kātyāyana-Śrautasūtra / Delhi / New Bharatiya Book Co.
Delivered
SUDOC: 1
2006

360. Köhler Frank / Kaví im Ṛgveda / Aachen / Shaker Verlag
Delivered
BnF-CG: 1
2011

361. Kenādyupaniṣatpuruṣasūktaśrīsūktabhāṣyam / Madras / Sri Uttamur Viraraghavachariar centenary trust
Delivered
SUDOC: 1
2003

362. Oertel Hanns / Kleine Schriften / Stuttgart / F. Steiner
Delivered
BnF-CG: 1
1994

363. Roth Rudolf von / Kleine Schriften / Stuttgart / F. Steiner
Delivered
BnF-CG: 1
1994

364. Weller Friedrich / Kleine Schriften / Stuttgart / F. Steiner Verl. Wiesbaden
Delivered
BnF-CG: 1
1987

365. Scherman Lucian / Kleine Schriften / Stuttgart / F. Steiner Verlag
Delivered
SUDOC: 1
2001

366. Kṛṣṇayajurvedīya Taittirīya-saṃhitā / Bangalore / Sri Aurobindo Kapāli Sāstry Institute of Vedic C
Delivered
SUDOC: 1
2002

367. Kṛṣṇayajurvedīya Taittirīya saṃhitā mantrāḥ / Bangalore / Sri Aurobindo Kapāli Sāstry Institute of Vedic C
Delivered
SUDOC: 1
2005

368. Gauḍapāda / L'Āgamaśāstra
Delivered
SUDOC: 13

369. Monteiro Paulo / The infinite love I have for you / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2013

370. Vallet Jacques / Love is late in Dijon / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2008

371. Cattelain Rémy / The year of the win / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2009

372. Calasso Roberto / The ardor
Delivered
SUDOC: 9

373. Calasso Roberto / L'ardore / Milano / Adelphi
Delivered
BnF-CG: 1
impr. 2010

374. Vittoz Pierre / The Attraction of Oriental Religions and the Christian Faith / Labor et fides
Delivered
Valdo: 1
1978

375. Chemparathy George / The authority of the Veda according to the Nyāya-Vaiśeṣikas
Delivered
SUDOC: 4

376. Chemparathy George / The Veda Authority according to the Nyāya-Vaiśesikas / Louvain-la-Neuve / Center for the History of Religions
Delivered
BnF-CG: 1
1983

377. The school of play / Saint-Jean-de-Védas / l'Entretemps
Delivered
BnF-CG: 1
2003

378. Gautier Anne-Charlotte / The funeral of my ex / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2015

379. James / L'épi / [Saint-Jean-de-Vedas] / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

380. Castets J / L'Ezour védam by Voltaire and the pseudo-védams from Pondicherry. Voltaire and the mystification of Ezou / Pondichéry / Impr. modern
Delivered
BnF-CG: 1
1935

381. The Ezour-vedam or old commentary on Vedam translated from Samscretan by a slab, (published by the bar / Yverdun
Delivered
Heritage base: 1
1778

382. Collective / The spiritual heritage of India / Gollion - [Paris] - Calcutta / Editions infolio - Editions The Ramakrishna missi
Delivered
SUDOC: 1
2007

383. Renou Louis / Hinduism / PUF
Delivered
Valdo: 2
1966

384. James / The Man Who Floated / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

385. Golfin Jean / Vedic India / Toulouse / PAP
Delivered
BnF-CG: 1
1996

386. Herbert Jean / The Psychological Interpretation of the Veda according to Shri Aurobindo / Paris / Dervy
Delivered
SUDOC: 5
1979

387. Chemparathy George / The Bible and the Veda as the Word of God / Vienna / De Nobili Research Library, Department of South As
Delivered
SUDOC: 1
2010

388. Bonnemère, Lionel / Brittany and the Védas / St Brieuc / Sté d'Emulation des Côtes du Nord
Delivered
Heritage base: 1

389. Bonnemère, Lionel / Brittany and the Vedas (Extract from the Memoirs of the Côtes-du-Nord Emulation Society) / Saint Brieuc / [sn]
Delivered
Heritage base: 1

390. Fabcaro / The fence / Saint-Jean-de-Vedas / 6 feet underground
Delivered
BnF-CG: 1

391. Vraja Sundara dās / Knowledge of the Vedas / Saint-Étienne-du-Rouvray / Vaiṣṇava monastic order
Delivered
BnF-CG: 1
impr. 2007

392. Pousse Chantal / The temporal contiguity of the gods / Liège
Delivered
SUDOC: 3
2004

393. Malamoud Charles / The stone dance studies on the sacrificial scene in ancient India / Threshold
Delivered
Valdo: 1
2005

394. Ogibenin Boris Leonidovič / The goddess U.sas / [Sl] / [sn]
Thesis
SUDOC: 2
1985

395. Ogibenin Boris Leonidovič / The goddess Uṣas / Louvain / Peeters
Delivered
SUDOC: 11
1988

396. Belkadi Hicham / Inventory management in mass distribution / Montpellier / University of Montpellier II Sciences et Techniqu
Delivered
SUDOC: 1
2002

397. Guerse Guillaume / The day of an American journalist in 2889 / Saint-Jean-de-Vedas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2009

398. Barre Armand / The legend of Busch Laï / [Saint-Jean-de-Védas] / A. Barre
Delivered
BnF-CG: 1
2001

399. The Law of Chimeras / Marans / Impr. P. Mingot
Delivered
BnF-CG: 1
1987

400. Huchette Antony / The high tide / Montpellier / 6 feet underground
Delivered
BnF-CG: 1
impr. 2008

401. Erre Fabrice / The Mechanics of Anguish / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

402. Lambert Yves / The birth of religions from prehistoric times to universalist religions / Armand Colin
Delivered
Valdo: 1
2007

403. Barre Armand / The new homeland / Saint-Jean-de-Védas / A. Barre
Delivered
BnF-CG: 1
2001

404. D'Intino Silvia / The revealed word and the poetic experience / Lille / National workshop for the reproduction of theses
Delivered
SUDOC: 1
2014

405. By Intino Silvia / The revealed word and the poetic experience / [Sl] / [sn]
Thesis
SUDOC: 1
2004

406. Vandermeulen David / The passion of the Anabaptists / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 0
2010-

407. Formichi, Carlo / The religious thought of India before Buddha / Paris / Payot
Delivered
Heritage base: 1
1930

408. Legars Joël / The power and the glory / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2013

409. Bertho Joël / The reconstituted pyramid / Saint-Georges-d'Orques / Ed. Unic
Delivered
BnF-CG: 1
2001

410. Barre Armand / The meeting / [Saint-Jean-de-Védas] / A. Barre
Delivered
BnF-CG: 1
2001

411. Observed health / Montpellier / Regional health observatory, Languedoc-Rouss
Delivered
BnF-CG: 1
1994

412. Lo Bue Salvatore / La storia della poesia / Milano / F. Angeli
Delivered
SUDOC: 1
2004

413. Satprem / The tragedy of the Earth / Paris / R. Laffont
Delivered
SUDOC: 3
1995

414. Eblière Claire / The second life / [Vic-la-Gardiole] / Éd. Clair obscur
Delivered
BnF-CG: 1
2002

415. Sandness Adela / The voice of the river of being / Lille / National workshop for the reproduction of theses
Delivered
SUDOC: 1
2014

416. Sandness Adela / The voice of the river of being / [Sl] / [sn]
Thesis
SUDOC: 1
2004

417. Elizarenkova Tatʹâna Âkovlevna / Language and style of the vedic rsis / Albany / State University of New-Yoek Press
Delivered
SUDOC: 3
impr. 1995

418. Language, style and structure in the Indian world / Paris / H. Champion
Delivered
SUDOC: 11
1996

419. Paliepa Jānis Radvils / Latvju dainas un vedu himnas / Rīga / JR Paliepa
Delivered
SUDOC: 1
2004

420. Zaragoza Jean-Luc / Le Canal du midi / Saint-Jean-de-Vedas / Ed. Southern
Delivered
BnF-CG: 1

421. Wasson Robert Gordon / The divine mushroom of immortality - followed by What was the soma of the Aryans? / Paris / The Batting Spirit
Delivered
SUDOC: 2
DL 2000

422. Mandala Patrick / The Song of the World
Delivered
SUDOC: 2

423. Jacquemin Lucie / Is the street arts festival the democratic and artistic ideal?
Delivered
SUDOC: 1

424. Martin Serge / The madman, king of theaters / Saint-Jean-de-Védas / l'Entretemps ed.
Delivered
BnF-CG: 1
2003

425. Hawād Maḥmūdān / The taste of rock salt / Montpellier / Éd. Greige
Delivered
BnF-CG: 1
impr. 2006

426. Bhaktivedanta Swami Prabhupada / The Book of Krsna / Bhaktivedanta
Delivered
Valdo: 1
1978

427. Pezin Patrick / The exercise book for actors / Saussan / l'Entretemps ed.
Delivered
BnF-CG: 1
2002

428. Viarre Guy / The book of the walls / Montpellier / Grèges
Delivered
BnF-CG: 1
2005

429. Krishna Dvaipayana / The Maha-Bharata, epic poem of Krishna-Dwaipayana more commonly called Véda-Vyasa, that is to say / Meaux and Paris
Delivered
Heritage base: 1
1861

430. Krisnadvaip? Yana / The Maha-Bharata, epic poem by Krishna-Dwaipayana, more commonly known as Veda-Vyasa, i.e. / Paris / Durand
Delivered
Heritage base: 1

431. Vyasa / Le Maha-Bharata, epic poem by Krishna-Dwapayana, more commonly known as Veda-Vyasa / Paris / A. Durand
Delivered
Heritage base: 1
1863

432. Zaragoza Jean-Luc / Le Massif de l'Aigoual / Saint-Jean-de-Védas / BP 31, 34430 - Ed. Méridionales
Delivered
BnF-CG: 1
1987

433. Barre Armand / The world of Arkos / Saint-Jean-de-Védas / A. Barre
Delivered
BnF-CG: 1
2001

434. Évagoras de Mégare / The world in crumbs / [Montpellier] / Ed. Greige
Delivered
BnF-CG: 1
2005

435. The Archaeological Museum is 100 years old / Nîmes / Archaeological Museum of Nîmes
Delivered
BnF-CG: 1
1996

436. The myth of Rohita / Paris / E. Leroux
Delivered
Heritage base: 1
1892

437. Ben Saadoun Nourredine / The date palm / Montpellier / BEDE
Delivered
BnF-CG: 1
impr. 2010

438. Bourquin A / Pantheism in the Vedas / Paris / Fischbacher
Delivered
BnF-CG: 1
1885

439. Bourquin, A. / Pantheism in the Vedas / [S. l. ?] / Fischbacher
Delivered
Heritage base: 1
1886

440. Bourquin Auguste-Ali / Pantheism in the Vedas Auguste-Ali Bourquin
Delivered
Valdo: 1

441. Bourquin A. / Le Panthéisme dans les Védas, exhibition and critique of pantheism in general, by A. Bourquin, ... / Paris / Fischbacher
Delivered
BnF-CG: 1
1886

442. Bourquin, A. / Pantheism in the Vedas / Paris / Fischbacher
Delivered
Heritage base: 1
1886

443. Barre Armand / The universal people / [Saint-Jean-de-Védas] / A. Barre
Delivered
BnF-CG: 0
2001-

444. Recycling / Paris / Company of the mineral industry
Delivered
BnF-CG: 1
impr. 2008

445. Arnaud Gilles / The directory of herds of Camargue / Sommières / G. Arnaud
Delivered
BnF-CG: 1
2003

446. Barre Armand / Olga's dream / [Saint-Jean-de-Védas] / A. Barre
Delivered
BnF-CG: 1
2002

447. Grégoire Raymond / The Rhône or The accents of a river / [Aubenas] / [R. Gregory]
Delivered
BnF-CG: 1
DL 2011

448. Râmatîrtha Swâmî / The sun of the self / Paris / Éd. Accarias-L'Originel
Delivered
SUDOC: 2
impr. 2005

449. Bhaktivedanta Swami Prabhupada AC / The Srimad Bhagavatam first chant "The Creation" / Bhaktivedanta
Delivered
Valdo: 1
1978

450. Augier Isabelle / The tramway in Saint-Jean-de-Védas / [Sl] / [sn]
Delivered
SUDOC: 1

451. Harmel Jean-Régis / The tympanum of Conques in detail / [Sète] / V. Cunillere
Delivered
BnF-CG: 1
1998

452. Satprem / The Veda and human destiny / Paris / Institute for evolutionary research
Delivered
BnF-CG: 1
1992

453. Bedoin Evelyne / The Veda and the Word
Delivered
SUDOC: 1

454. Rosé Viviane / Reading the Rg-Veda: the dawn of thought or the glory of re-drafting / Toulouse
Thesis
SUDOC: 1
1983

455. Lommel, Hermann / The ancient Aryans / Paris / Gallimard
Delivered
Heritage base: 1
1943

456. Leblois Louis / The Bibles and the religious initiators of humanity / Fischbacher
Delivered
Valdo: 1
1885

457. Rey Stéphane / Les bums / Saint-Jean-de-Védas / 6 pieds sous terre éd.
Delivered
BnF-CG: 1
impr. 2009

458. Moisson Patrick / The magical gods in the Rig-Véda / Milano - Paris / Arche - diff. Edidit
Delivered
SUDOC: 5
1993

459. Schweitzer Albert / The Great Thinkers of India study of comparative philosophy / Payot
Delivered
Valdo: 1
1945

460. Moonstone Douglas / The Indo-Europeans / Monéteau / Douglas Moonstone
Delivered
BnF-CG: 1
DL 2015

461. Coulon, Louis / The sacred books of ancient India, 1500 years before our era / St-Etienne / éditions des Flambeaux
Delivered
Heritage base: 1
1945

462. Coulon Louis / The sacred books of ancient India, 1500 years before our era / Saint-Étienne / Éditions des Flambeaux
Delivered
BnF-CG: 1
1945

463. The Sacred Books of the East, including the Chou-King [by Confucius, translated by Fr. Antoine Gaub / Paris / Société du Panthéon littéraire
Delivered
Heritage base: 1
1843

464. The sacred books of the East, including the Chou-King, or the book par excellence; les Sse-Chou or / Paris / Société du Panthéon littéraire
Delivered
Heritage base: 1
1842

465. The sacred books of all religions, except the Bible / Paris / J.-P. Migne
Delivered
Heritage base: 1
1865

466. The Laws of Manou [translated by Auguste-Louis-Armand Loiseleur-Deslongchamps. Preceded by a Notice / Paris / Société du Panthéon littéraire
Delivered
Heritage base: 1
1843

467. The sharpening wheels of Saint-Privat-Les Salces, Hérault / Lodève department / the Lodévois-Larzac Charter
Delivered
BnF-CG: 1
2003

468. Pirart Eric / The Nāsatya
Delivered
SUDOC: 14

469. Cassagne Jean-Marie / The place names of the Hérault / [Saint-Jean-de-Védas] - [Bordeaux] / "Midi libre" - Éd. "South West"
Delivered
BnF-CG: 1
DL 2009

470. Cassagne Jean-Marie / Place names in Gard / [Saint-Jean-de-Védas] - [Bordeaux] / "Midi libre" - Éd. "South West"
Delivered
BnF-CG: 1
DL 2009

471. Peña Nancy / The new adventures of Puss in boots / Saint-Jean-de-Védas / 6 feet underground editions
Delivered
BnF-CG: 1
cop. 2015

472. Regnaud, Paul / The first forms of religion and tradition in India and Greece / Paris / Leroux
Delivered
Heritage base: 1
1894

473. Salet, Pierre / The upanishads / Paris / Payot
Delivered
Heritage base: 1
1920

474. Myers Michael Warren / Let the cow wander / Honolulu / University of Hawai'i Press
Delivered
SUDOC: 3
c1995

475. Roesler Ulrike / Licht und Leuchten im R̥gveda / Swisttal-Odendorf / Indica and Tibetica-Verlag
Delivered
SUDOC: 2
1997

476. Lieder des Rgveda ... / Göttingen
Delivered
BnF-CG: 1
1913

477. Srinivasa Iyengar PT / Life in ancient India in the age of mantras / New Delhi / Asian Educational Services
Delivered
SUDOC: 1
1982

478. Chaturvedi Sharda / Linguistic study of the seventh Maṇḍala of the Ṛgveda / Varanasi / Sampurnanand Sanskrit University
Delivered
SUDOC: 1
2001

479. Resplandy Franck / Slurry in the eyes / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2010

480. Bhattacharji Sukumari / Literature in the Vedic age / Calcutta / KP Bagchi
Delivered
BnF-CG: 1

481. Kāśyapa Padmacandra / Living pre-Rigvedic and early Rigvedic traditions of Himalayas / Delhi / Pratibha Prakashan
Delivered
SUDOC: 2
impr. 2000

482. Hintze Almut / Lohn im Indoiranischen / Wiesbaden / Reichert
Delivered
SUDOC: 2
2000

483. Laws of Manou / Paris / Editions d'Aujourd'hui
Delivered
Heritage base: 1 SUDOC: 6
1976

484. Laws of Manou / Paris / Today's Editions
Delivered
Heritage base: 1
1976

485. Manou / Laws of Manou ... followed by a notice on the Vedas, translated from Sanskrit and accompanied by notes / Paris / Garnier
Delivered
Heritage base: 1
1918

486. Pichelin Marc / Long haul / Saint-Jean-de-Védas / 6 feet underground ed.
Delivered
BnF-CG: 1
impr. 2011

487. Quero Jacques Jean / My method of ju-jutsu / [Saint-Jean-de-Vedas] / [Academy of martial arts]
Delivered
BnF-CG: 0
1994-

488. Quero Jacques Jean / My method of ju-jutsu / [Saint-Jean-de-Vedas] / [Academy of martial arts]
Delivered
BnF-CG: 1
1994

489. Quero Jacques Jean / My method of ju-jutsu / [Saint-Jean-de-Vedas] / [Academy of martial arts]
Delivered
BnF-CG: 1
1994

490. Quero Jacques Jean / My method of ju-jutsu / Saint-Jean-de-Vedas / Academy of martial arts
Delivered
BnF-CG: 1
1994

491. Quero Jacques Jean / My method of ju-jutsu / Saint-Jean-de-Vedas / Academy of martial arts
Delivered
BnF-CG: 1
[1995]

492. Vical François / My life as a fisherman / [Palavas-les-Flots] / F. Vical
Delivered
BnF-CG: 1
1994

493. Mādhavācārya / Mādhava's commentary on the Uttarācika of Sāmaveda / New Delhi / International Academy of Indian Culture
Delivered
SUDOC: 2
1982

494. Maharṣi Dayānanda kā saṃskr̥ta sāhitya evaṃ rāṣṭra ko yogadāna - महर्षि दयानन्द का संस्कृत / Dillī - दिल्ली / Īsṭarna Buka Liṅkarsa - ईस्टर्न बुक लिंकर्स
Delivered
BnF-CG: 1
2013 - 201

495. Bhoumika Khagendra Natha / Mānabasaṃhitā / Kalakātā / Sancaẏana Prakās̓anī
Delivered
SUDOC: 1
1998

496. Manava-Dharma-Sastra. Laws of Manou, including the religious and civil institutions of the Indians, / Paris / Garnier frères
Delivered
Heritage base: 1

497. Manava-dharma-sastra. Laws of Manou, including the religious and civil institutions of the Indians, / Paris, Garnier frères
Delivered
BnF-CG: 1
1919. In-1

498. Manava-dharma-sastra. Laws of Manou, including the religious and civil institutions of the Indians, / Paris / Garnier frères
Delivered
BnF-CG: 1
1919

499. Manava-Dharma-Sastra [or] Laws of Manou, including the religious and civil institutions of the Indi / Paris / Garnier
Delivered
Heritage base: 1
1925

500. Manu / Mānavaśrautasūtram / Dillī / Nāga Pabliśarsa
Delivered
SUDOC: 1
2003

501. Powell James Newton / Mandalas / New Delhi / Sterling
Delivered
SUDOC: 1
1979

502. Manifesto for a present time / Saint-Jean-de-Védas / l'Entretemps
Delivered
BnF-CG: 0
1999-

503. Kazzazi Kerstin / "Mann" und "Frau" im R̥gveda / Innsbruck / Institut für Sprachen und Literaturen der Univers
Delivered
SUDOC: 2
2001

504. Gupta Uma / Materialism in the Vedas / New Delhi / Classical publ.
Delivered
BnF-CG: 1
1987

505. Pandit MD / Mathematics as known to the Vedic Saṁhitās / Delhi / Sri Satguru Publications
Delivered
SUDOC: 1
1993

506. Zysk Kenneth G. / Medicine in the Veda / Delhi / Motilal Banarsidass publ.
Delivered
BnF-CG: 1
2009

507. Joachim Ulrike / Mehrfachpräsentien im Ṛgveda / Frankfurt am Main - Bern / Las Vegas - P. Lang
Thesis
SUDOC: 1
1978

508. Pauthier, Guillaume / Memoir on the origin and propagation of the doctrine of the Tao founded by Lao-Tseu. / Paris / Dondey-Dupré
Delivered
Heritage base: 1
1831

509. Pauthier, Guillaume / Memoir on the origin and propagation of the Tao doctrine, founded by Lao-Tseu / Paris / Dondey-Dupré, Père et Fils
Delivered
Heritage base: 1
1831

510. Pauthier, Guillaume / Memoir on the origin and propagation of the Tao doctrine, founded by Lao-Tseu, translated from Chino / Paris / oriental bookshop by Dondey-Dupré, father and son
Delivered
Heritage base: 1
1831

511. Muir John / Metrical translations from Sanskrit writers / London / Routledge
Delivered
SUDOC: 1
2000

512. Korn Agnes / Metrik und metrische Techniken im Rgveda / Graz / Leykam
Delivered
BnF-CG: 1
1998

513. Free lunch / Saint-Jean-de-Védas / Société du Journal Free lunch
Delivered
BnF-CG: 1
[199.] -

514. "Midi libre", special anniversary edition / Saint-Jean-de-Védas / Company's edition of the newspaper "Midi libre"
Delivered
BnF-CG: 1
201.

515. Mil adverts / Saint-Jean-de-Védas / Free Midi press
Delivered
BnF-CG: 1
2000- [200?

516. A thousand years after the year 1000 / Castelnau-le-Lez Hérault / Climats
Delivered
Heritage base: 1
1999

517. Muir John / Miscellaneous hymns from the Rig and Atharva Vedas, by J. Muir, ... / London / Trübner
Delivered
BnF-CG: 1
(nd)

518. Garnier Patrick / Montségur / Toulouse / Association for the promotion of heritage in Mid
Delivered
BnF-CG: 1
1995

519. Peña Nancy / Mortefauche / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2012

520. Wens Isaac / Mr Popo and Martian noodles / Saint-Jean-de-Védas / 6 feet underground editions
Delivered
BnF-CG: 1

521. Müller's translation of the rig-veda-sanhita / [Sl] / [sn]
Delivered
BnF-CG: 1
1871

522. Thite Ganesh Umakant / Music in the Vedas / Delhi / Sharada
Delivered
BnF-CG: 1
1997

523. Thite Ganesh Umakant / Music in the Vedas / Delhi / Sharada Pub. House
Delivered
SUDOC: 2
1997

524. Moog / My american diary / Saint-Jean-de-Védas / 6 pieds sous terre éd.
Delivered
BnF-CG: 1
impr. 2009

525. Schroeder Leopold von / Mysterium und Mimus im Rigveda / Amsterdam / Philo Press
Delivered
BnF-CG: 1
1974

526. Pandit Madhav Pundalik / Mystic approach to the Vedas and the Upanishads. MP Pandit / Madras, Sri Aurobindo Library - (Pondicherry, Sri
Delivered
BnF-CG: 1
1952. In-1

527. Varenne Jean / Myths and legends from the Brâhamana (sic) / Gallimard
Delivered
Valdo: 1
1967

528. Varenne Jean / Myths and legends from the Brâhmana / Gallimard
Delivered
Valdo: 1
1967

529. Naturwissenschaft und Bewusstsein / Darmstadt / Synergia-Verlag und -Mediengruppe
Delivered
SUDOC: 1
2006

530. Dauvillier Loïc / Neuf pieds sous terre / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2010

531. New dimensions in the Atharvaveda / Delhi / Pratibha Prakashan
Delivered
SUDOC: 1
impr. 2003

532. Sarmah, Thaneswar / New trends in the interpretation of the Vedas / New Delhi / Sundeep Prakashan
Delivered
SUDOC: 1
2006

533. Nice shoulder course / Montpellier / Sauramps medical
Delivered
BnF-CG: 1
2003

534. Dvivedī Kapiladeva / Nīti-śikṣā - नीति-शिक्षा / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1984 i

535. Atmaprajnananda Saraswati / Nomenclature of the Vedas / New Delhi / DK Printworld
Delivered
BnF-CG: 1
2012

536. Nicoby / Nu / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

537. Dupin Jacques / Night of color / Saint-Jean-de-Védas / M.-N. Willaime
Delivered
BnF-CG: 1
1995

538. Vai Massimo / Nuove ricerche di sintassi vedica / Milano / Ledizioni
Delivered
BnF-CG: 1
impr. 2018

539. Dalai Bata Kishors / Nyāya siddhānta dīpaḥ of Śaśadhara / Delhi / Pratibha Prakashan
Delivered
SUDOC: 1
impr. 2005

540. B-Gnet / Old skull / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2010

541. Ricard Sylvain / We ate Zidane / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2011

542. Colebrooke Henry Thomas / On the Vedas or Sacred writings of Hindus / [S. l. ?]
Delivered
BnF-CG: 1
[1805?]

543. Tilak Bal Gangadhar / Polar origin of the Vedic tradition / Milano / Arché
Delivered
SUDOC: 3
1979

544. Tilak Bal Gangadhar / Orion, or, Research on the antiquity of the Vedas / Milano / Arche
Delivered
SUDOC: 5
1989, c198

545. Bourquin A. / Pantheism in the Vedas (The) / Fischbacher
Delivered
Valdo: 1
1885

546. Bourquin, A. / Pantheism in the Védas (Le) / Paris / Fischbacher
Delivered
Heritage base: 1
1885

547. Papers on Indian religious reform ... / London - Madras / Christian literature society for India
Delivered
BnF-CG: 1
1897

548. Bécriaux Roger / Over the hills and over the valley / [Saint-Jean-de-Vedas] / [Free lunch]
Delivered
BnF-CG: 1
1990

549. Stautzebach Ralf / Pāriśikṣā und Sarvasaṃmataśikṣā / Stuttgart / F. Steiner
Delivered
SUDOC: 3
1994

550. James / Pathetik / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 0

551. Talrejā Kanaʾiyālālu Manghandāsu / Pearls of Vedas / New Delhi / Rashtriya Chetana Sangathan
Delivered
SUDOC: 1
2006

552. Pégairolles-de-l'Escalette / [Lodève] / Lodévois-Larzac Charter
Delivered
BnF-CG: 1
2003

553. From Radiguès Max / Meanwhile at White River Junction / Saint-Jean-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

554. Coomaraswamy Ananda Kentish / Perception of the Vedas / New Delhi / Indira Gandhi National Center for the Arts - Manoh
Delivered
SUDOC: 1
cop. 2000

555. Misra Ram Shankar / Philosophical foundations of Hinduism / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 2
2002

556. Rastelli Marion / Philosophisch-theologische Grundanschauungen der Jayakhyasamhita / Wien / Vlg. d. Öst. Akad.
Delivered
SUDOC: 7
1999

557. Raster Peter / Phonetic symmetries in the first hymm of the Rigveda / Innsbruck / Institut für Sprachwissenschaft der Universität
Delivered
SUDOC: 3
1992

558. Cunillère Vincent / Pierre Soulages at the Fabre Museum / [Sète] / Intédiprint
Delivered
BnF-CG: 1
2007

559. Quilici Dominique / Pilotin / [Nîmes] / Éd. Pilotin
Delivered
BnF-CG: 1
DL 2007

560. Ray Pramod Ranjan / Poetic vocables in the family of the RV [R̥g Veda], II-VII / Calcutta / Punthi Pustak
Delivered
BnF-CG: 1

561. Johnson Willard L. / Poetry and speculation of the ṚG Veda / Berkeley - Los Angeles - London / University of California press
Delivered
BnF-CG: 1
cop. 1980

562. Pandey Uma Kant / Political concepts and institutions in the Sukla Yajurveda / Patna / Janaki Prakashan
Delivered
SUDOC: 1
1979

563. Ashokvardhan Chandragupta / Political legacy of the Rigveda / Varanasi (India) / Bharati Prakashan
Delivered
BnF-CG: 1
1987

564. Demariaux Jean Christophe / To understand Hinduism / Deer
Delivered
Valdo: 1
1995

565. Galet Pierre / Precise of practical ampelography / Montpellier / P. Galet
Delivered
BnF-CG: 1
1998

566. Galet Pierre / Precise on viticultural pathology / [Montpellier] / P. Galet
Delivered
BnF-CG: 1
1995

567. Galet Pierre / Precise on viticultural pathology / [Montpellier] / P. Galet
Delivered
BnF-CG: 1
1999

568. Balasubramanian R. / Primal spirituality of the Vedas / Delhi - New Delhi / Project of History of Indian Science, Philosophy,
Delivered
SUDOC: 2
impr. 1996

569. Oldenberg Hermann / Prolegomena on meter and textual history of the R̥gveda / Delhi / Motilal Banarsidass Publishers
Delivered
SUDOC: 2
impr. 2005

570. Knapp Stephen / Proof of Vedic culture's global existence / Detroit, MI / World Relief Network
Delivered
SUDOC: 1
2000

571. Puṣpasūtram nāma Sāmavedīyaprātiśākhyam / New Delhi / Indira Gandhi National Center for the Arts in asso
Delivered
SUDOC: 2
impr. 2001

572. Duba Pierre / Someone is coming / Saint-Jean-de-Védas / 6 feet underground editions
Delivered
BnF-CG: 1
cop. 2014

573. Raccolta degli inni del Veda ... Libro I. [Inno I: ad Agni.] / Bologna
Delivered
BnF-CG: 1
1899

574. Duba Pierre / Racines / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2010

575. Argaud Jacky / Reheating Prajâpati analysis of the Vedic sacrifice in its functioning as a reference to the substantive act
Delivered
Valdo: 1
1990

576. Argaud Jacky / Reheating Prajâpati analysis of the Vedic sacrifice in its functioning as a reference to the substantive act
Delivered
Valdo: 1
1990

577. [Collection. Publisher's catalogs] / Saint-Jean-de-Vedas / L'Entretemps
Delivered
BnF-CG: 1
[2000-

578. [Collection. Highway codes] / Saint Jean de Védas / EDISER
Delivered
BnF-CG: 1
1999-

579. Maury Bernard / Reflections on an epidemic of intermittent fevers which reigns in Lavérune, Saint-Jean de Védas, Fab / Montpellier
Delivered
BnF-CG: 1
28 May 182

580. Reg weda / Jakarta / Departemen Agama RI
Delivered
SUDOC: 1
nineteen eighty one

581. Quet Dominique André / A look at lichens in Languedoc-Roussillion [ie Roussillon] / Saint-Jean-de-Védas / PHOTOBIM
Delivered
BnF-CG: 1
2010

582. Saxena DP / Regional geography of vedic India / Kanpur / Grantham
Delivered
SUDOC: 1
[pref. 197

583. Venkitasubramonia Iyer S. / Religion art and culture / Trivandrum / College Book House
Delivered
SUDOC: 1
1977

584. Renaissance of peasant seeds / Brens - Montpellier / Peasant Seeds Network
Delivered
BnF-CG: 1
2004

585. Ferré Guy / Giving up arms / Saint-Jean-de-Védas / Good company association
Delivered
BnF-CG: 1
impr. 2018

586. Ricard Sylvain / Return to Plouc-land / Saint-Jean-de-Védas / 6 pieds sous terre éd.
Delivered
BnF-CG: 1
impr. 2011

587. Moog / Return to Sonora / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2013

588. Bhaktivedanta Swami Prabhupada AC / Returning the science of reincarnation / Bhaktivedanta
Delivered
Valdo: 1
1983

589. Śuklā Manīṣā / R̥gatirikta vedoṃ meṃ strī - ऋगतिरिक्त वेदों में स्त्री / Vārāṇasī - वाराणसी / MPASVO - MPASVO
Delivered
BnF-CG: 1
2010 - २०१

590. Chakravarti Shyamalkanti / R̥gbedera kābyanāṭaka / Kalakātā / Sāhitya Prakāśa
Delivered
SUDOC: 1
2003

591. Śāstrī Jñāna Prakāśa / R̥gbhāṣya-padārtha-koṣaḥ - ऋग्भाष्य-पदार्थ-कॊषः / Dillī - दिल्ली / Parimala Pablikeśansa - परिमल पब्लिकॆ́शन्स
Delivered
BnF-CG: 1
2013 - 201

592. Tivārī Śaśī / R̥gvaidika adhyayana / Naī Dillī / Veṅkateśa Prakāśana
Delivered
BnF-CG: 1
2001

593. Ghosh Ila / R̥gvaidika r̥ṣikā, jīvana evaṃ darśana - ऋग्वैदिक ऋषिका, जीवन एवं दर्शन / Dillī - दिल्ली / Īsṭarna Buka Liṅkarsa - ईस्टर्न बुक लिंकर्स
Delivered
BnF-CG: 1
2007 - २००

594. Bregenhøj Carsten / ṚgVeda as the key to folklore / København / Nyt Nordisk Forlag, A. Busck
Delivered
SUDOC: 1
1987

595. Ramachandra Rao Saligrama Krishna / R̥gveda-darśana / Bangalore / Kalpatharu Research Academy
Delivered
SUDOC: 1
impr. 1998

596. R̥̣gveda / Ilahābāda / Lokabhāratī Pustaka Vikretā tathā Vitaraka
Delivered
SUDOC: 1
2012

597. Ghosh Shyam / Ṛgveda for the layman / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 2
impr. 2002

598. Singh Kripa Shanker / R̥gveda, haṛappā-sabhyatā aura sāṃskr̥tika nirantaratā - ऋग्वॆद, हड़प्पा-सभ्यता और सांस्कृतिक / Nayī Dillī - नयी दिल्ली / Kitābaghara Prakāśana - किताबघर प्रकाशन
Delivered
BnF-CG: 1
2007 - 200

599. Varmā Ṭhākura Prasāda / R̥gveda ke sāta sūktoṃ kā vaijñānika vivecana - ऋग्वॆद कॆ सात सूक्तॊं का वैज्ञानिक विवॆचन / Delhi / BR Publising Corporation
Delivered
BnF-CG: 1
2014

600. Ṛgveda / Venezia / Marsilio
Delivered
SUDOC: 1

601. Śarmā Nigama / R̥gveda meṃ kāvya-tattva / Dillī / Parimala Pablikeśansa
Delivered
BnF-CG: 1
1998

602. Kamalā / R̥gveda meṃ nārī / Dillī / Viśāla Prakāśana
Delivered
SUDOC: 1
2002

603. Khām̐ Khālida Bina Yusufa / R̥gveda meṃ nīti-tattva / Alīgar̥ha / Môḍarna Bāinḍara
Delivered
SUDOC: 1
1997

604. Kumāra Surendra / R̦gveda meṃ vividha vidyāeṃ / Dillī̄ / Sañjaya Prakāśana
Delivered
BnF-CG: 1
2000

605. R̥̣gveda / Ilahābāda / Lokabhāratī Pustaka Vikretā tathā Vitaraka
Delivered
SUDOC: 1
2012

606. R̥̣gveda / Ilahābāda / Lokabhāratī Pustaka Vikretā tathā Vitaraka
Delivered
SUDOC: 1
2012

607. R̥gveda-saṃhitā / Delhi / Parimal Publications
Delivered
SUDOC: 1
1997

608. R̥gveda-saṃhitā / Delhi / Parimal Publications
Delivered
SUDOC: 1
1997

609. R̥gveda-saṃhitā / Delhi / Parimal Publications
Delivered
SUDOC: 1
1997

610. R̥gveda-saṃhitā / Delhi / Parimal Publications
Delivered
SUDOC: 1
1997

611. R̥gveda-saṃhitā / Pune / Vaidika Saṃśodhana Maṇḍalena
Delivered
SUDOC: 1
1995-2014

612. R̥gveda saṃhitā
Delivered
SUDOC: 2

613. Ṛgveda-saṃhitā, with the commentary of Sāyaṇāchārya ... [Edited by NS Sontakke, CG Kashikar, / Poona
Delivered
BnF-CG: 1
1933-1946

614. Dvivedī Kapiladeva / R̥gveda-subhāṣitāvalī - ऋग्वॆद-सुभाषितावली / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1989 i

615. Dayananda Saraswati / R̥gvedādibhāṣyabhūmikā / Ajamera / Vaidikayantrālaya
Delivered
SUDOC: 1
1985

616. Shukla Vijay Shankar / R̦gvedakālīna samāja aura saṃskr̦ti / Dillī / Śāradā Pabliśing Hāusa
Delivered
BnF-CG: 1
2001

617. Prahlādakumāra / R̥gvede'laṅkārāḥ / Naī Dillī / Praṇava-Pratiṣṭhāna - Munśīrāma Manoharalāla
Delivered
BnF-CG: 1
1977

618. Śarma Nigama / Ṛgvede vāri / Dillī / Parimala Pablikeśansa
Delivered
SUDOC: 1
1996

619. Sastri Pothukuchi Subrahmanya / R̥gvedic aesthetics / Delhi - Varanasi / Bharatiya Vidya Prakashan
Delivered
BnF-CG: 1
1988

620. Shridhar Prem Chand / R̥gvedic legends / Delhi / Kalinga Publications
Delivered
SUDOC: 1
2001

621. Pathak Muralimanohar / R̥gvedīya darśana evaṃ pramukha dārśanika sūkta / Dillī̄ / Pratibhā Prakāśana
Delivered
BnF-CG: 1
2003

622. Ježić Mislav / R̥gvedski himni / Zagreb / Globus
Delivered
SUDOC: 1
[1986]

623. Gonda Jan / Rice and barley offerings in the Veda
Delivered
SUDOC: 4

624. Dayananda Saraswati / Rig vaid / Lāhaur / Nigārishāt
Delivered
SUDOC: 1
2002

625. Rig-Veda / Wiesbaden / Marix Verlag
Delivered
SUDOC: 1
2008

626. Rig-Veda / Frankfurt am Main / Verlag der Weltreligionen
Delivered
SUDOC: 1
2013

627. "Rig-Veda" oder die heiligen Lieder der Brahmanen ... mit einer Einleitung, Text und Übersetzung des / Leipzig
Delivered
BnF-CG: 1
1856

628. Langlois Alexandre / Rig-veda
Delivered
SUDOC: 14

629. Rig-Véda, or Book of Hymns / Paris / F. Didot frères
Delivered
BnF-CG: 1
1848-1851

630. Rig-Véda or Book of Hymns / Paris / J. Maisonneuve
Delivered
BnF-CG: 1
1984

631. Rig-Véda or book of hymns / Paris / Maisonneuve et Cie
Delivered
BnF-CG: 1
1872

632. Bloomfield Maurice / Rig-Veda repetitions / New Delhi / Meharchand Lachmandas Publications
Delivered
SUDOC: 1
nineteen eighty one

633. "Rig-Veda-Samhitâ", the sacred hymns of the Brāhmans, together with the Commentary of Sāyanākarya ... / London
Delivered
BnF-CG: 1
1890-1892

634. Rig-Veda sanhita / New Delhi / Cosmo Publications
Delivered
SUDOC: 1
1977

635. Rig-Veda Sanhita, the sacred hymns of the Brahmans ... edited by F. Max Müller, ... / London
Delivered
BnF-CG: 1
1849-1874

636. "Rig-Veda Sanhita", the sacred hymns of the Brahmans, together with the commentary of Sayanacharya .. / London
Delivered
BnF-CG: 1
1849-1874

637. "Rig-Veda-Sanhita", the sacred hymns of the Brahmans ... Vol. I. Hymns to the Maruts or the Storm-God / London
Delivered
BnF-CG: 1
1869

638. Rig-Veda, übersetzt und mit kritischen und erläuternden Anmerkungen versehen / Leipzig / Teil FA Brockhaus
Delivered
BnF-CG: 1
1876

639. Rig-Veda, übersetzt und mit kritischen und erläuternden Anmerkungen versehen / Leipzig / Teil FA Brockhaus
Delivered
BnF-CG: 1
1877

640. Rig-Vedae specimen ... / Londini
Delivered
BnF-CG: 1
1830

641. Rigveda Brahmanas ... / Cambridge
Delivered
BnF-CG: 1
1920

642. Rigveda samhita pada text edited by GR Josyer, ... with the assistance of pandits / Mysore / Coronation press
Delivered
BnF-CG: 1
1947

643. Rigveda-Sanhita, liber primus, Sanskrit and Latin ... / London
Delivered
BnF-CG: 1
1838

644. Mikhailov Mikhail Ivanovich / Rigvedic studies / Mumbai / Bharatiya Vidya Bhavan
Delivered
SUDOC: 1
2001

645. Stuhrmann Rainer / Rigvedische Studien
Delivered
SUDOC: 1

646. Krisch Thomas / Rivelex / Graz / Leykam
Delivered
SUDOC: 1
2006

647. Jhā Bālagovinda / R̥ksūkta-sandarśikā / Vārāṇasī (Bhārata) / Caukhambā Surabhāratī Prakāśana
Delivered
BnF-CG: 1
2003

648. Graphic terror / Rorschach / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2011

649. Atmaprajnananda Saraswati / R̥sikās of the R̥gveda / New Delhi / DK Printworld
Delivered
BnF-CG: 1
2013

650. Hazra Rajendra Chandra / Rudra in the R̥g-Veda / Kolkata / Sanskrit Pustak Bhandar
Delivered
SUDOC: 1
2003

651. Rudra mantra-s from Taittirīya samhitā
Delivered
SUDOC: 1

652. Barcelo, Germain / City rugby, regional rugby / Castries (Hérault) / Les éditions du Mistral
Delivered
Heritage base: 1
2003

653. Śabda-Vedaḥ - शब्द-वॆदः / Jayapura - जयपुर / Rājasthāna-Patrikā-Prakāśanam - राजस्थान-पत्र
Delivered
BnF-CG: 1
2000 - 200

654. Praseed George / Sacrifice and cosmos / New Delhi / Decent Books - Distributed by DK Printworld
Delivered
SUDOC: 1
2009

655. Martinez Patrick / Saint-Jean-de-Védas / [Saint-Jean-de-Védas] / Patrick Martinez
Delivered
BnF-CG: 1
[2019]

656. Martinez, Patrick / Saint-Jean-de-Védas in the days of yesterday / Saint-Jean-de-Védas / Patrick Martinez
Delivered
Heritage base: 1
2004

657. Fournier René / Saint-Jean-de-Védas and Lavérune / [Sl / sn]
Delivered
SUDOC: 1
1998

658. Martinez, Patrick / Saint-Jean-de-Védas: Images and stories / Saint-Jean-de-Védas / Martinez
Delivered
Heritage base: 1
2000

659. Fournier René / Saint-Jean-de-Védas & Lavérune / [Béziers] / R. Fournier
Delivered
BnF-CG: 1
1998

660. Pouliquen Yann / Saint-Jean-de-Védas / Sl / sn
Delivered
SUDOC: 1

661. Harmel Jean-Régis / Sainte Foy / [Sète] / Intédiprint
Delivered
BnF-CG: 1
[2005]

662. Mirolûbov Ûrij / Sakralʹnoe Rusi / Moskva / Assot︠s︡iat︠s︡ii︠a︡ Dukhovnogo Edinenii︠a︡ "Zoloto
Delivered
SUDOC: 1
1996-

663. Sāma Veda, pūrva archika / Bangalore / Sri Aurobindo Kapāli Sāstry Institute of Vedic C
Delivered
SUDOC: 1
2008

664. Sāma Veda, uttara archika / Bangalore / Sri Aurobindo Kapāli Sāstry Institute of Vedic C
Delivered
SUDOC: 1
2014, cop.

665. Sāma Veda / Madras / SV Ganapati
Delivered
SUDOC: 1
1982

666. Sāmaveda samhitā of the Kauthuma school / Cambridge, Mass. / Dept. of Sanskrit and Indian Studies, Harvard Univ
Delivered
SUDOC: 2
cop. 2000-

667. Siddhāntālaṅkāra Hariśaraṇa / Sāmaveda-vyākhyā / Naī Dillī / Saṁskāra prakāśana
Delivered
SUDOC: 1
[2000]

668. Sāmavedaḥ / Sringeri, Karnataka, India / Dakshinamnaya Sri Sharada Peetham
Delivered
SUDOC: 1
1998

669. Sāmavedasaṃhitā / Dillī / Nāga Pabliśarsa
Delivered
SUDOC: 1
2000

670. Howard Wayne / Sāmavedic vocals
Delivered
SUDOC: 2

671. Āpiśali Acharya / Sāmavedīya-prātiśākhyam akṣaratantram savr̥ttikam / Kurukṣetra / Nirmala Buka Ejensī
Delivered
SUDOC: 1
2010

672. Rāmaswāmi Śāstr̲i / Śāntiratnākara
Delivered
SUDOC: 1

673. Rāmaswāmi Śāstr̲i / Śāntiratnākara
Delivered
SUDOC: 1

674. Śatarudrīya / New Delhi / Abhinav Publications
Delivered
SUDOC: 2
1976

675. Kar Indrani / Sāyaṇa's methodology in interpreting the R̥gveda / Kolkata / Sanskrit Pustak Bhandar
Delivered
SUDOC: 1
2005

[admin]

Part 3 of 3

676. Science and technology in ancient Indian texts / New Delhi / DK Printworld
Delivered
BnF-CG: 1
2012

677. Auvard Alfred / Science of the Vedas (what everyone should know) / Paris, A. Maloine
Delivered
BnF-CG: 1
1919. In-1

678. Science in Veda / Delhi / Daya Publishing House
Delivered
BnF-CG: 1
2009

679. Scientific aspects of Vedic knowledge
Delivered
SUDOC: 0

680. Bhattacharyya Debjani / Seasons in classical Sanskrit literature / Kolkata / Progressive Publishers
Delivered
BnF-CG: 1

681. Deussen Paul / Sechzig Upanishad's des Veda aus dem Sanskrit übersetzt und mit Einleitungen und Anmerkungen versehe / Leipzig / FA Brockhaus
Delivered
BnF-CG: 1
1897

682. Kashyap Rangasami L. / Secrets of Rig Veda / Bangalore / Sri Aurobindo Kapāli Sā̄stry Institute of Vedic
Delivered
SUDOC: 1
2003

683. Jain Manju / Seers, deities and meters in Vedas / New Delhi / Radha Publications
Delivered
SUDOC: 1
2004

684. Participatory selection / Brens / Farmer Seeds Network
Delivered
BnF-CG: 1
2004

685. Self, sacrifice, and cosmos
Delivered
SUDOC: 1

686. Dange Sadashiv Ambadas / Sexual symbolism from the Vedic ritual / Delhi / Ajanta publ.
Delivered
BnF-CG: 1
1979

687. Dange Sadashiv Ambadas / Sexual symbolism from the vedic ritual / Delhi / Ajanta Publications
Delivered
SUDOC: 3
1979

688. Leen / Shinobi iri / [Saint-Jean-de-Védas] / Tengu edition
Delivered
BnF-CG: 0
2015-

689. Leen / Shinobi iri / [Saint-Jean-de-Védas] / Tengu edition
Delivered
BnF-CG: 1
DL 2015

690. Leen / Shinobi iri / [Saint-Jean-de-Védas] / Tengu edition
Delivered
BnF-CG: 1
DL 2016

691. Leen / Shinobi iri / [Saint-Jean-de-Védas] / Tengu edition
Delivered
BnF-CG: 1
DL 2018

692. Meisig Konrad / Shivas Tanz / Freiburg - Basel - Wien / Herder
Delivered
SUDOC: 1
cop. 2003

693. Siebenzig Lieder des Rigveda übersetzt von Karl Geldner und Adolf Kaegi, mit Beiträgen von R. Roth / Tübingen
Delivered
BnF-CG: 1
1875

694. Siebenzig Lieder des Rigveda ... / Tübingen
Delivered
BnF-CG: 1
1875

695. Deussen Paul / Sixty Upanisads of the Veda
Delivered
SUDOC: 3

696. Elizarenkova Tatʹâna Âkovlevna / Slova i veŝi v Rigvede / Moskva / Vostočnaâ literatura
Delivered
SUDOC: 1
1999

697. Venkatrama Srowthigal / Smārta tantra sudhānidhiḥ
Delivered
SUDOC: 1

698. Smārikā, padavākyapramāṇajña Paṃ. Brahmadattajī Jijñāsu janma-śatābdī / Bahālagaṛha (Bhārata) / Rāmalāla Kapūra ṭrasṭa
Delivered
BnF-CG: 1
1992

699. James / Smilin 'Joe & Captain Bulb pamper in interconic space! / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2010

700. Kharade BS / Society in the Atharvaveda / New Delhi / DK Printworld
Delivered
SUDOC: 2
1997

701. Bhaktivedanta Swami Prabhupada AC / Solutions for an Iron Age / Bhaktivedanta
Delivered
Valdo: 1
1982

702. Shendge Malati J. / Songs and ruins / New Delhi / RangaDatta Vadekar Center for the Study of Indian
Delivered
SUDOC: 1
c1995

703. Ricard Sylvain / Special dedication to Mamie / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2011

704. Mehra BS / Śrauta sacrifice in the Atharva-Veda / Delhi / Sanjay Prakashan
Delivered
SUDOC: 1
1994

705. Sri Aurobindo. Hymns to the mystic fire, hymns to Agni from the Rig Veda, translated in their esote / Pondicherry, Sri Aurobindo ashram (Sri Aurobindo a
Delivered
BnF-CG: 1
1952. In-8

706. Sri Aurobindo. Hymns to the mystic fire, hymns to Agni from the Rig Veda, translated in their esote / Pondicherry / Sri Aurobindo ashram (Sri Aurobindo ashram press)
Delivered
BnF-CG: 1
1952

707. Mishra Giri Ratna / Śrī Bagalā tatva prakāśikā
Delivered
SUDOC: 2

708. Śrutiparṇā / Haridvāra / Śrī Svāmī Śraddhānanda Anusandhāna Prakāś
Delivered
SUDOC: 1
1992

709. Laycock Patrick H. / Statics and dynamics of the axis of the world in Vedic times / Brussels, Belgium / Thanh-Long
Delivered
SUDOC: 2
nineteen eighty one

710. Studi indoeuropei / Pisa / Giardini ed.
Delivered
BnF-CG: 1
1985

711. Ranganath S. / Studies in R̥gveda and modern Sanskrit literature / Delhi / Eastern Book Linkers
Delivered
SUDOC: 1
impr. 2003

712. Dvivedī Kapiladeva / Sukhī gr̥hastha - सुखी गृहस्थ / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1986 i

713. Dvivedī Kapiladeva / Sukhī jīvana - सुखी जीवन / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1991 i

714. Dvivedī Kapiladeva / Sukhī parivāra - सुखी परिवार / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1991 i

715. Dvivedī Kapiladeva / Sukhī samāja - सुखी समाज / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1983 i

716. Morel Jean-Paul / On the life of Monsieur Poivre / [Saint-Jean-de-Védas] / Jean-Paul Morel
Delivered
BnF-CG: 1
2018

717. Gongsun Long / On the finger that shows that / Paris / M. Chandeigne
Delivered
SUDOC: 4
1990

718. Moreau Ronan / On the paths of wild lands / [Sl] / [sn]
Thesis
SUDOC: 1
2008

719. Dayananda Saraswati / Svāmī Dayānanda Sarasvatī's R̥gvedādi-bhāṣya-bhūmikā / New Delhi / Meharchand lachhmandas Publications
Delivered
SUDOC: 1
nineteen eighty one

720. Sri P. S / TS Eliot / Vancouver / University of British Columbia press
Delivered
SUDOC: 1
1985

721. B-Gnet / Taches / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2012

722. Bhāskara Bhaṭṭa Miśra / Taittirīya-saṃhitā / Pune / Adarsha Sanskrit Shodha Samstha, Vaidika Saṃśodh
Delivered
SUDOC: 1
2010

723. Bhāskara Bhaṭṭa Miśra / Taittirīya-saṃhitā / Pune / Adarsha Sanskrit Shodha Samstha, Vaidika Saṃśodh
Delivered
SUDOC: 1
2006

724. Taittirīya-saṃhitā / Pune / Adarsha Sanskrit Shodha Samstha
Delivered
SUDOC: 1
2007

725. Bhāskara Bhaṭṭa Miśra / Taittirīya-saṃhitā / Pune / Vaidika Saṃśodhana Maṇḍala
Delivered
SUDOC: 1
1999

726. Bhāskara Bhaṭṭa Miśra / Taittirīya-saṃhitā / Pune / Vaidika Saṃśodhana Maṇḍala
Delivered
SUDOC: 1
1990

727. Bhāskara Bhaṭṭa Miśra / Taittirīya saṃhitā
Delivered
SUDOC: 2

728. Bhāskara Bhaṭṭa Miśra / Taittirīya saṃhitā
Delivered
SUDOC: 1

729. Bhāskara Bhaṭṭa Miśra / Taittirīya saṃhitā / Pune / Adarsha Sanskrit Shodha Samstha, Vaidika Saṃśodh
Delivered
SUDOC: 1
2014

730. Lucet Sophie / Tchekhov-Lacascade, the community of doubt / Saint-Jean-de-Védas / l'Entretemps
Delivered
BnF-CG: 1
2003

731. Chevrou Robert / Firestorms / Saint-Jean-de-Védas / RB Chevrou
Delivered
BnF-CG: 1
2004

732. Ten upanishads of four vedas / New delhi / New Age Books
Delivered
SUDOC: 1
impr. 2003

733. Mittwede Martin / Textkritische Bemerkungen zur Maitrāyaṇī Saṃhitā
Delivered
SUDOC: 3

734. The Aitareya Āraṇyaka / Delhi / Eastern book linkers
Delivered
SUDOC: 2
2005

735. The Aitareya Brahmanam of the Rigveda, containing the earliest speculations of the Brahmans on the m / Bombay
Delivered
BnF-CG: 1
1863

736. Leaf Murray J. / The anthropology of eastern religions / Lanham, Maryland / Lexington books
Delivered
BnF-CG: 1
[2014]

737. Tilak Bal Gangadhar / The arctic home in the Vedas
Delivered
SUDOC: 1

738. Misra Satya Swarup / The Aryan problem, a linguistic approach / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 1
1992

739. Thapar Romila / The Aryan / Gurgaon (Haryana) / Three essays collective
Delivered
SUDOC: 1
2008

740. Kak Subhash / The astronomical code of the Ṛgveda / New Delhi / Aditya Prakashan
Delivered
SUDOC: 2
1994

741. Kak Subhash / The astronomical code of the R̥gveda / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 1
2000

742. Bloomfield Maurice / The Atharvaved and the Gopath Brahmana / New Delhi / Asian Publication Services
Delivered
SUDOC: 1
1978

743. The Atharvaveda / New Delhi / Munshiram Manoharlal
Delivered
SUDOC: 1
1982

744. Pyper Hugh S. / The Battle of the Books the Bible versus the Vedas
Delivered
Valdo: 1

745. Sarmah, Thaneswar / The Bharadvājas in ancient India / Delhi / Motilal Banarsidass Publishers
Delivered
SUDOC: 1
1991

746. App Urs / The birth of orientalism / Philadelphia (Pa.) - Oxford / University of Pennsylvania Press
Delivered
SUDOC: 12
2010, cop.

747. Macdonald Kenneth Somerled / The Brahmanas of the Vedas / Delhi / Bharatiya Book Corp.
Delivered
SUDOC: 2
1979

748. Maitreya / The Buddha-Mimansa or the Buddha and his relation to the religion of the Vedas / Delhi / Pilgrims Book
Delivered
SUDOC: 1
1999

749. Ramamurty A. / The central philosophy of the R̥gveda / New Delhi / DK Printworld
Delivered
SUDOC: 1
cop. 2012

750. Wallis Henry White / The cosmology of the Rigveda / New Delhi / Cosmo publications
Delivered
SUDOC: 1
1999

751. The dawn of Indian civilization / New Delhi / Project of History of Indian Science, Philosophy a
Delivered
SUDOC: 2
impr. 1999

752. The enworlded subjectivity: its three worlds and beyond / New Delhi / Project of History of Indian Science, Philosophy a
Delivered
SUDOC: 2
2006

753. Gonda Jan / The Functions and significance of gold in the Veda / Leiden - New York / EJ Brill
Delivered
SUDOC: 3
1991

754. Grace Victoria / The Goddess of Victory / [Sl] / [sn]
Thesis
SUDOC: 1
2011

755. The golden book of Rigveda / New Delhi / Lotus Press
Delivered
SUDOC: 1
2006

756. The golden book of the holy Vedas / Delhi / Vijay-Goel English-Hindi Publisher
Delivered
SUDOC: 1
2005

757. The golden womb of the sun / Calcutta / Writers Workshop
Delivered
SUDOC: 1
1996

758. Bettany George Thomas / The Great Indian Religions, being a popular account of Brahmanism, Hinduism, Buddhism, and Zoroastri / London / Ward
Delivered
BnF-CG: 1
1892

759. The Gṛihya-sūtras / Delhi / Motilal Banarsidas
Delivered
BnF-CG: 1
1967

760. The Gṛihya-sūtras / Delhi / Motilal Banarsidas
Delivered
BnF-CG: 1

761. The Grihya-Sūtras / Oxford / Clarendon press
Delivered
BnF-CG: 1
1886-1892

762. The Hidden wisdom of Rig-Veda samhita / Calcutta, India / A. Banerjee
Delivered
BnF-CG: 1
1984-

763. Ram Gopal / The history and principles of Vedic interpretation / New Delhi / Concept
Delivered
SUDOC: 1
1983

764. Sinha SN / The history of marriage and prostitution, Vedas to Vatsyayana / New Delhi / Khama Publishers
Delivered
SUDOC: 2
1992

765. The Hymns of the Rig-Veda in the Samhita and Poda texts, reprinted from the "editio princeps" ... / London
Delivered
BnF-CG: 1
1877

766. The Hymns of the Rigveda ... / Benares
Delivered
BnF-CG: 1
1889-1891

767. The hymns of the Sâmaveda / New Delhi / Munshiram Manoharlal
Delivered
SUDOC: 1
1986

768. Baum Daniel / The imperative in the Rigveda / Utrecht / LOT
Delivered
BnF-CG: 1
c2006

769. Bhattacharji Sukumari / The Indian theogony / Calcutta / Firma KLM Private Ltd.
Delivered
SUDOC: 1
1978

770. Moonstone Douglas / The Indo-Europeans / [Monéteau] / Douglas Moonstone
Delivered
BnF-CG: 1

771. Gonda Jan / The Indra hymns of the Ṛgveda
Delivered
SUDOC: 6

772. Śāmbavya / The Kauṣītaka Gṛhyasūtrānī / New Delhi / Paini
Delivered
SUDOC: 1
1982

773. The Khila-sūktas of the R̥gveda / Poona, India / Bhandarkar Oriental Research Institute
Delivered
SUDOC: 1
1995

774. Rambachan Anantanand / The limits of scripture / Honolulu / University of Hawaii Press
Delivered
SUDOC: 4
c1994

775. Dharmadhikari Trivikram Narayan / The Maitrāyaṇī saṁhitā, its ritual and language
Delivered
SUDOC: 1

776. Mueller Christoph / The mighty Millborough / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 0
impr. 2012

777. Crangle Edward Fitzpatrick / The origin and development of early Indian contemplative practices / Wiesbaden / Harrassowitz Verlag
Delivered
SUDOC: 3
1994

778. Tilak, Bal Gangadhar / The Orion, or Researches into the antiquity of the Vedas / Bombay / Sagoon

Delivered
Heritage base: 1
1893

779. The Paippalāda-saṃhitā of the Atharvaveda / Calcutta / Asiatic Society
Delivered
SUDOC: 1
1997

780. Klein Jared S / The particle u in the Rigveda: a synchronic and diaghronic study / Goettingen / Vandenhoeck & Ruprecht
Delivered
SUDOC: 4
1978

781. Yati Nitya Caitanya / The psychology of Darśana Mālā / New Delhi / DK Pritworld
Delivered
SUDOC: 1
cop. 2004

782. Jamison Stephanie W. / The ravenous hyenas and the wounded sun
Delivered
SUDOC: 5

783. Jamison Stephanie W. / The ravenous hyenas and the wounded sun / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 1
2013

784. The Relevance of Ambedkarism in India / Jaipur / Rawat Publications
Delivered
SUDOC: 1
c1993

785. Keith Arthur Berriedale / The religion and philosophy of the Veda and Upanishads / Delhi / Motilal Banarsidass
Delivered
SUDOC: 3
c2007

786. Keith Arthur Berriedale / The religion and philosophy of the Veda and Upanishads / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
c1989

787. Oldenberg Hermann / The Religion of the Veda / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
1988

788. Clyton AC / The R̥gveda and Vedic religion / Delhi / Bharatiya Kala Prakashan
Delivered
SUDOC: 1
2006

789. Datta Nilanjana Sikdar / The R̥gveda as oral literature / New Delhi / Harman Publishing House
Delivered
SUDOC: 1
1999

790. Mishra Madhusudan / The ̣Rgveda in the Indus inscriptions / Delhi / Shipra Publications
Delivered
SUDOC: 2
impr. 2003

791. The Ṛgveda / Hoshiarpur / Vishveshvaranand Vedic Research Institute
Delivered
SUDOC: 1
2007

792. The Ṛgveda / Hoshiarpur / Vishveshvaranand Vedic Research Institute
Delivered
SUDOC: 1
2011

793. The Ṛgveda
Delivered
SUDOC: 1

794. Brereton Joel Peter / The Ṛgvedic Ādityas / New Haven (Conn.) / American Oriental Society
Delivered
SUDOC: 3
nineteen eighty one

795. Chawla Jyotsna / The R̥gvedic deities and their iconic forms / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 2
1990

796. Szałek Benon Zbigniew / The Rig Veda in the light of the Indus valley (Mohenjo Daro, Harappa) and Easter Island rebus-like i
Delivered
SUDOC: 2

797. Talageri Shrikant G. / The Rigveda / New Delhi / Aditya Prakashan
Delivered
SUDOC: 1
2000

798. The Rigveda / Oxford - New York / Oxford University Press
Delivered
SUDOC: 9
cop. 2014

799. The Rigveda / New York (NY) / Oxford University Press
Delivered
BnF-CG: 1
2017

800. The Rigveda / New Delhi / Sarvadeshik Arya Pratinidhi Sabha
Delivered
BnF-CG: 1
1974

801. The Rigveda / New Delhi / Sarvadeshik Arya Pratinidhi Sabha
Delivered
BnF-CG: 1
1978

802. Lal Braj Basi / The R̥igvedic people / New Delhi / Aryan Books International
Delivered
SUDOC: 1
2015

803. Gonda Jan / The ritual functions and significance of grasses in the religion of the Veda / Amsterdam - Oxford - New York / North-Holland
Delivered
SUDOC: 7
1985

804. Thomas Edward / The Rivers of the Vedas, and how the Aryans entered India ... by Edward Thomas, ... / Hertford / printed by S. Austin and sons
Delivered
BnF-CG: 1
1883

805. Aguilar H. / The sacrifice in the Ṛgveda / Delhi / Bharatiya Vidya Prakashan
Delivered
SUDOC: 2
1976

806. The Sāmaveda / New Delhi / M. Manoharlal
Delivered
SUDOC: 1
nineteen eighty one

807. Vartaka Padmākara Vishnu / The scientific dating of the Rāmāyaṇa & the Vedas / Pune / Veda Vidnyana Mandala
Delivered
SUDOC: 1
1999

808. Smith Frederick M. / The self possessed / New York / Columbia University Press
Delivered
SUDOC: 4
impr. 2006

809. Āpastamba / The Śrauta Sūtra of Āpastamba / New-Delhi / Munshiram manoharlal publishers
Delivered
SUDOC: 1
1983

810. Phillips Maurice / The Teaching of the Vedas, what light does it throw on the origin and development of religion? By M / London / Longmans, Green and Co.
Delivered
BnF-CG: 1

811. Griffith Ralph Thomas Hotchkin / The Texts of the White Yajurveda / Banaras / BN Yadav
Delivered
BnF-CG: 1
1957

812. The texts of the White Yajurveda / New Delhi / Munshiram Manoharlal Publishers
Delivered
SUDOC: 1
1987

813. Gondhalekar Prabhakar / The time keepers of the Vedas / New Delhi / Manohar
Delivered
SUDOC: 1
2013

814. Sil Arun K. / The undying flame / Calcutta / Arun Sil
Delivered
SUDOC: 1
1998

815. The upadeśa-sāhasrī of Śaṅkara / Chennai / The Ādi śaṅkara advaita research center
Delivered
SUDOC: 1
2005

816. The Upaniṣads
Delivered
SUDOC: 2

817. Navathe PD / The Vājapeya of the Kaṭha Śākhā / Pune / Adarsha Sanskrit Shodha Samstha
Delivered
SUDOC: 1
2015

818. Chakrabarti Samiran Chandra / The value system as reflected in the Vedas / Ujjain / Maharshi Sandipani Rashtriya Ved Vidya Pratishthan
Delivered
SUDOC: 2
2003

819. Joshi Kireet / The Veda and Indian culture / New Delhi / Rashtriya Veda Vidya Pratishthan in association wi
Delivered
SUDOC: 1
1994

820. Dalal Roshen / The Vedas / New Delhi / Penguin books India
Delivered
BnF-CG: 1
2014

821. The Vedas and Brahmanas / Delhi / Caxton Publications
Delivered
SUDOC: 1
1988

822. Miller Jeanine / The Vedas / New Delhi / BI Publications
Delivered
SUDOC: 1
1976, c197

823. The Vedas, Hinduism, Hindutva / Kolkata / Ebong Alap
Delivered
SUDOC: 1
2005

824. Rammohun Roy / The Vedas / Delhi / Nag Publishers
Delivered
SUDOC: 1
1977

825. The Vedic experience / Pondicherry / All India Books
Delivered
SUDOC: 1
1983

826. The Vedic experience / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
1997, c197

827. The Vedic experience / Berkeley / University of California Press
Delivered
SUDOC: 1
c1977

828. The Vedic experience / Pondicherry, India / All India Books
Delivered
BnF-CG: 1
1983, cop.

829. The Vedic experience, Mantramañjarī / Pondicherry / All India books
Delivered
BnF-CG: 1
cop. 1977

830. The Vedic experience, Mantramañjarī / Berkeley - Los Angeles / University of California press
Delivered
BnF-CG: 1

831. Ram Gopal / The Vedic language and exegesis / Rohtak [India] / Spellbound publications Pvt Ltd
Delivered
SUDOC: 1
1997

832. Gonda Jan / The Vedic morning litany / Leiden / Brill
Delivered
SUDOC: 3
nineteen eighty one

833. Rahurkar VG / The Vedic priests of the Fire-cult / Aligarh / Viveka Publications
Delivered
SUDOC: 1
1982

834. Miller Jeanine / The vision of cosmic order in the Vedas / London - Boston / Routledge & Kegan Paul
Delivered
SUDOC: 1
1985

835. Sharma Umesh Chandra / The Viśvāmitras and the Vasiṣṭhas / Aligarh / Viveka Publications
Delivered
SUDOC: 1
1975

836. The volatile world of sovereignty / New Delhi / DK Printworld
Delivered
SUDOC: 1
2015

837. Chatterjee Jagadish Chandra / The wisdom of the Vedas / Delhi / Vikas publ. house
Delivered
SUDOC: 1
1975

838. The world of Vedic life and culture / Delhi / Sharada Prakashan
Delivered
SUDOC: 1
1990

839. The Yajurveda / New Delhi / M. Manoharlal
Delivered
SUDOC: 1
1980

840. Mishra Madhubala / Theism in ancient Indian philosophy / New Delhi, India / Mahamaya Pub. House
Delivered
SUDOC: 1

841. Oupanichats / Theology of the Vedas / [Sl] / Bertrand
Delivered
Heritage base: 1
1838

842. Dahl Eystein / Time, tense and aspect in early Vedic grammar / Leiden / Brill
Delivered
BnF-CG: 1
2010

843. Klein Jared S. / Toward a discourse grammar of the Rigveda
Delivered
SUDOC: 4

844. Klein Jared S. / Toward a discourse grammar of the Rigveda / Heidelberg / C. Winter
Delivered
BnF-CG: 0
1985 -

845. Klein Jared S. / Toward a discourse grammar of the Rigveda / Heidelberg / C. Winter
Delivered
BnF-CG: 1
1985

846. Halbfass Wilhelm / Tradition and reflection / Albany, NY / State University of New York press
Delivered
SUDOC: 5
cop. 1991

847. Bhāradvāja Vēdāyana / Treatise on Ṛgvēda
Delivered
SUDOC: 1

848. Bhāradvāja Vēdāyana / Treatise on Ṛgvēda
Delivered
SUDOC: 1

849. Sinha Rekha / Treatment of gods in the Vedas / [S. l. ?]
Delivered
BnF-CG: 1
[1986?]

850. Gonda Jan / Triads in the Veda / Amsterdam - London - New York / North-Holland publishing Co.
Delivered
SUDOC: 6

851. Bustos Arratia Myriam / Tribilín prohibido y otras vedas / Santiago / Editorial Nascimento
Delivered
SUDOC: 1
1978

852. Ricard Sylvain / Urban trilogy / Saint-Jean-de-Védas / 6 Pieds sous terre ed.
Delivered
BnF-CG: 0
2011-

853. Strohm Harald / Über den Ursprung der Religion / München / Fink
Delivered
SUDOC: 1
2003

854. Bonnevialle Jean-Marie / A child of Saint-Jean / Lodève / Lodévois-Larzac Charter
Delivered
BnF-CG: 1
2003

855. Bianu Zéno / A fire in the heart of the wind
Delivered
SUDOC: 1

856. Duba Pierre / A portrait of Moitié Claire / Saint-Jean-de-Védas / 6 pieds sous terre ed.
Delivered
BnF-CG: 1
impr. 2012

857. Kannan GK / Understanding Veda karma kāṇḍa / Mumbai / Bharatiya Vidya Bhavan
Delivered
SUDOC: 1
1997-1999

858. Coomaraswamy Ananda Kentish / A new approach to the Vedas / Milano / Arche
Delivered
SUDOC: 2
1994

859. Bourquin, Auguste / University of France. Academy of Paris. Pantheism in the Vedas / Paris / Fischbacher
Delivered
Heritage base: 1
1885

860. Upaniṣadbhāṣyam / Varanasi / Mahesh Research Institute - Shri Dakshinamurti mat
Delivered
SUDOC: 1
1982

861. Upaniṣadbhāṣyam / Varanasi / Mahesh Research Institute - Shri dakshinamurti mat
Delivered
SUDOC: 1
1986

862. Upaniṣadbhāṣyam / Varanasi / Mahesh Research Institute - Shri Dakshinamurti mat
Delivered
SUDOC: 1
2004

863. Chevrou Robert / Holidays in Hell / Saint-Jean-de-Védas / RB Chevrou
Delivered
BnF-CG: 1
2000

864. Chevrou Robert / Holidays in Hell / Saint-Jean-de-Védas / RB Chevrou
Delivered
BnF-CG: 1
2002

865. Kumāra Śaśiprabhā / Vaidika anuśīlana / Dillī / Vidyānidhi prakāśana
Delivered
BnF-CG: 1
1998

866. Vaidika cintana / Dillī / Prācya Vidyā Pratiṣṭhāna
Delivered
BnF-CG: 1
1997

867. Nauṭiyāla Jayantī Prasāda / Vaidika evaṃ prācya vijñāna - वैदिक एवं प्राच्य विज्ञान / Naī Dillī - नई दिल्ली / Gaṇapati Pabliśarsa - गणपति पब्लिशर्स
Delivered
BnF-CG: 1
2007 - 200

868. Upādhyāya Candraśekhara / Vaidika kośa / Dillī / Nāga Prakāśaka
Delivered
BnF-CG: 1
1995

869. Haṃsarāja / Vaidika kośaḥ / Jñānapura / Viśvabhāratī Anusandhāna Pariṣad
Delivered
SUDOC: 1
1992

870. Dvivedī Kapiladeva / Vaidika manovijñāna - वैदिक मनॊविज्ञान / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1

871. Guptā Puṣpā / Vaidika saṅkalana - वैदिक सङ्कलन / Vārāṇasī - वाराणसी - Vārāṇasī / Caukhambā Surabhāratī Prakāśana - चौखम्बा सुरभारती
Delivered
BnF-CG: 1
2008 - 200

872. Vaidika vijñāna / Jodhapura (Bhārata) / Rājasthānī Granthāgāra
Delivered
BnF-CG: 1
1995

873. Misra Janardan / Veda and Bharat, India / New Delhi / Ess Ess
Delivered
BnF-CG: 1
1988

874. Holdrege Barbara A. / Veda and Torah / Delhi / Sri Satguru Publications
Delivered
SUDOC: 1
1997

875. Holdrege Barbara A. / Veda and Torah / Albany (NY) / State university of New York press
Delivered
BnF-CG: 1
cop. 1996

876. Veda and Vedic literature
Delivered
SUDOC: 1

877. Veda as word / New Delhi / Special center for Sanskrit studies, Jawaharlal Ne
Delivered
BnF-CG: 1
2006

878. Siṃha Candraprakāśa / Veda evaṃ vibhinna sampradāya - वेद एवं विभिन्न सम्प्रदाय / Dillī - दिल्ली / Caukhambā Saṃskr̥ta Pratiṣṭhāna - चौखम्बा संस
Delivered
BnF-CG: 1
2012 - 201

879. Veda-lakṣaṇa / Stuttgart / F. Steiner
Delivered
BnF-CG: 1
1991

880. Veda-lakṣaṇa / Delhi / Motilal Banarsidass
Delivered
BnF-CG: 1

881. Gītā Kumārī / Veda meṃ śikshā kā svarūpa: eka adhyayana / Jayapura / Klāsika Pablikeśansa
Delivered
SUDOC: 1
2001

882. Gurudutt / Veda praveśikā - वॆद प्रवॆशिका / Naī Dillī - नई दिल्ली / Hindī Sāhitya Sadana - हिन्दी साहित्य सदन
Delivered
BnF-CG: 1
2007 - 200

883. Howard Wayne / Veda recitation in Vārāṇasī / Delhi / Motilal Banarsidass
Delivered
SUDOC: 2
1986

884. Vedabhāratī / Bangalore / Bhāravi Prakāśana
Delivered
BnF-CG: 1
1984

885. Vidyānanda / Vedāloka / Naī Dillī / Veda-Saṃsthāna
Delivered
SUDOC: 1
2000-

886. Vindevogel, Jules / Védanta or Hinduism & Christianity / Brussels / impr. G. Bastiné
Delivered
Heritage base: 1 BnF-CG: 1
1902

887. Vindevogel, Jules / Védanta or Hinduism & Christianity or The secret doctrine of the Vedas and of Jesus of Nazareth d / Brussels
Delivered
Heritage base: 1
1902

888. Viraraghavacharya Uttamur T. / Vedāntapuṣpāñjaliḥ / Madras / [sn]
Delivered
SUDOC: 1
1977

889. Sūryaprakāśaśāstri Rēmeḷla / Vedārtha jñāna dīpika
Delivered
SUDOC: 1

890. Nārāyaṇabhaṭṭatiri Vi. Ke. / Vedārthavicāraḥ / Calicut / Publication Division, University of Calicut
Delivered
SUDOC: 1

891. Coulon, L. / Vedas and Upanishads / Saint-Etienne / Editions ”Des Flambeaux”
Delivered
Heritage base: 1
1945

892. Verma Shri Ram / Vedas, the source of ultimate science / Delhi / Nag Publishers
Delivered
SUDOC: 1
impr.2005

893. Śāstrī Padma / Vedavijñānāmr̥tam
Delivered
SUDOC: 1

894. Śāstrī Padma / Vedavijñānāmr̥tam / Jayapura (Bhārata) / Navodaya Prakāśana
Delivered
BnF-CG: 1
2004

895. Dikshit Lakshmi Datta / Vedārtha-bhūmikā / Bambaī / Iṇṭaraneśanala Āryana Phāuṇḍeśana
Delivered
BnF-CG: 1
1988

896. Dandekar Ramchandra Narayan / Vedic bibliography / Poona, India / Bhandarkar Oriental Research Institute
Delivered
SUDOC: 2
1986

897. Dandekar Ramchandra Narayan / Vedic bibliography / Poona, India / Bhandarkar Oriental Research Institute
Delivered
SUDOC: 3
1986

898. Dandekar Ramchandra Narayan / Vedic bibliography / Poona, India / Bhandarkar Oriental Research Institute
Delivered
SUDOC: 3
1985

899. Dandekar Ramchandra Narayan / Vedic bibliography / Poona, India / Bhandarkar Oriental Research Institute
Delivered
SUDOC: 2
1993

900. Murthiyedath Parameswaran / Vedic cosmology
Delivered
SUDOC: 1

901. Devi Leela / Vedic gods and some hymns / Delhi, India / SRI satguru publications
Delivered
SUDOC: 1
1989

902. Vedic heritage for global harmony and peace in modern context / Alpharetta - New Delhi / World association for Vedic studies - DK Printwo
Delivered
BnF-CG: 1
2012

903. Vedic hymns / Oxford / Clarendon press
Delivered
BnF-CG: 1
1891-1897

904. Vedic hymns / Dehli - Varanasi - Patna [etc.] / Motilal Barnasidass
Delivered
BnF-CG: 1
1988

905. Haṃsarāja / Vedic koṣa, by Haṃsarāja, with an ... introduction on the history of the Brahmana litterature, by B / Lahore, Research library DAV College
Delivered
BnF-CG: 1
1926. In-8

906. Tarlekar Ganesh Hari / Vedic music and its application in rituals / Delhi / Dharam Hinduja International Center of Indic Resea
Delivered
SUDOC: 1
1995

907. Dandekar Ramchandra Narayan / Vedic mythological tracts / Delhi / Ajanta Publications
Delivered
SUDOC: 2
1979

908. Singh Nagendra Kumar / Vedic mythology / New Delhi / APH Pub. Corp.
Delivered
SUDOC: 1
1997

909. Choudhuri Usha / Vedic mythopoeia / Delhi, India / Nag Publishers
Delivered
SUDOC: 1
1983

910. Gonda Jan / Vedic ritual
Delivered
SUDOC: 14

911. Dange Sadashiv Ambadas / Vedic sacrifices / New Delhi / Aryan Books International
Delivered
SUDOC: 2
impr. 2000

912. Raghu Vira / Vedic studies / New Delhi / Mrs Sharada Rani
Delivered
SUDOC: 1
nineteen eighty one

913. Vedic studies / New Delhi / Rashtriya Sanskrit Sansthan - DK Printworld
Delivered
SUDOC: 1
2014

914. Singh Satya Prakash / Vedic symbolism / New Delhi / Maharshi Sandipani Rashtriya Veda Vidya Pratishtha
Delivered
SUDOC: 1
2001

915. Bhat Muralidhar Shrinivas / Vedic tantrism / Delhi / Motilal Banarsidass
Delivered
SUDOC: 4
1987

916. Bhat Muralidhar Shrinivas / Vedic Tantrism / Delhi - Varanasi - Patna / Motilal Banarsidass
Delivered
BnF-CG: 1
1987

917. Bhat Govind Keshav / Vedic themes / Delhi / Ajanta Publications
Delivered
SUDOC: 1
1978

918. Bloomfield Maurice / Vedic variants / New Delhi / Oriental Books Reprint Corp. : exclusively distrib
Delivered
SUDOC: 2
1979

919. Murthy SRN / Vedic view of the earth / New Delhi / DK Printworld
Delivered
SUDOC: 3
1997

920. Murthy Sindhughatta Ramasastry Narasimha / Vedic view of the earth / New Delhi / DK Printworld
Delivered
BnF-CG: 1
2013

921. Śāstrī Rāmagopāla / Vedoṃ meṃ ayurveda
Delivered
SUDOC: 1

922. Dvivedī Kapiladeva / Vedoṃ meṃ āyurveda / Vārāṇasī (Bhārata) / Viśvabhāratī Anusandhāna Pariṣad
Delivered
BnF-CG: 1
2001

923. Ṭhākura Ādyādatta / Vedoṃ meṃ Bhāratīya saṃskr̥ti / Jayapura / Rājasthāna Patrikā Prakāśana - Grantha-prāpt
Delivered
SUDOC: 1
1997

924. Dvivedī Kapiladeva / Vedoṃ meṃ nārī - वॆदॊं मॆं नारी / Vārāṇasī - वाराणसी / Viśvabhāratī Anusandhāna Pariṣad - विश्वभारती
Delivered
BnF-CG: 1
san 1986 i

925. Dave Dayā / Vedoṃ meṃ paryāvaraṇa / Jayapura / Surabhi Pablikeśansa
Delivered
SUDOC: 1
2000

926. Dave Dayā / Vedoṃ meṃ paryāvaraṇa śikṣā - वॆदॊं मॆं पर्यावरण शिक्षा / Jayapura - जयपुर / Surabhi Pablikeśansa - सुरभि पब्लिकॆशन्स
Delivered
BnF-CG: 1
2008 - 200

927. Dvivedī Kapiladeva / Vedoṃ meṃ samājaśāstra, arthaśāstra aura sikṣāśāstra / Jñānapura (Bhārata) / Viśvabhāratī Anusandhāna Pariṣad
Delivered
BnF-CG: 1
2002

928. Dvivedī Kapiladeva / Vedoṃ meṃ samājaśāstra arthaśāstra aura sikshāsāstra / Jyānapura / Viśvabhāratī Anusandhāna Parishad
Delivered
SUDOC: 1
2002

929. Sharma Balraj / Vedoṃ meṃ vijñāna / Dillī / Biśanacanda eṇḍa Sansa
Delivered
BnF-CG: 1
2004

930. Dvivedī Kapiladeva / Vedoṃ meṃ vijñāna / Vārāṇasī (Bhārata) / Viśvabhāratī Anusandhāna Pariṣad
Delivered
BnF-CG: 1

931. Tanx / Hairy / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2015

932. Niederreiter Stefan / Verba dicendi im Rigveda / Graz / Leykam
Delivered
SUDOC: 1
2014

933. Katre Shailaja Shashikant / Verbal forms of the Ṛgveda / New Delhi / Adarsha Sanskrit Shodha Samstha
Delivered
SUDOC: 1
2013

934. Laṭcuminārāyaṇan̲ Kē. Ci. / Vētaṅkaḷai ēr̲r̲up pōr̲r̲um tamil̲ ilakkiyaṅkaḷ / Cen̲n̲ai / El. Kē. em. papḷikēṣan̲
Delivered
SUDOC: 1
August 2005

935. Kulakarṇī Raghunātha Purushottama / Viśvakarmīya Rathalakṣaṇam / Delhi / Kanishka Publishers, Distributors
Delivered
SUDOC: 1
1994

936. Singh Satya Prakash / Viśvāmitra / New Delhi / Standard Publ. (India)
Delivered
SUDOC: 1
2003

937. Kumar VR Anil / Vivāha saṁskāra in Gr̥hya-sūtras of the four Vedas / New Delhi / DK Printworld
Delivered
SUDOC: 1
2014

938. Quet Dominique André / Trip to Phnom Penh, Cambodia / Saint-Jean-de-Védas / PHOTOBIM
Delivered
BnF-CG: 1
DL 2009

939. Travel to Languedoc-Roussillon / Paris / ABF
Delivered
Heritage base: 1
2001

940. Clare John / Voyage beyond the limits of Essex / Montpellier / Ed. Greige
Delivered
BnF-CG: 1

941. Vrātya culture in Vedic sources
Delivered
SUDOC: 1

942. Vrihadárańyakam, kåthakam, iça, kena Mundakam oder Fünf Upanishads aus dem Yagur-Såma-und Atharva-Ve / Bonn
Delivered
BnF-CG: 1
1844

943. Mawil / Welcome home / Saint-Jean-de-Védas / 6 feet underground
Delivered
BnF-CG: 1
impr. 2009

944. Haas Cornelia / Wie man den Veda lesen kann - Wege der Interpretation eines archaischen Texts / Göttingen / Vandenhoeck & Ruprecht
Delivered
SUDOC: 3
cop. 2004

945. Powell Barbara / Windows into the infinite / Fremont, Calif. / Asian Humanities Press
Delivered
SUDOC: 2
c1996

946. Bhattacharya Vivek Ranjan / Wisdom of cultural heritage of India / New Delhi / Metropolitan
Delivered
BnF-CG: 1
1989

947. Frawley David / Wisdom of the ancient seers / Delhi / Motilal Banarsidass Publishers
Delivered
SUDOC: 1
1994, cop.

948. Frawley David / Wisdom of the ancient seers / Salt Lake City, Utah / Passage Press
Delivered
SUDOC: 1
impr. 1992

949. Sinha SN / Women in ancient India / New Delhi / Khama Publishers
Delivered
SUDOC: 1
2002

950. Upadhyaya Bhagwat Saran / Women in Ṛigveda / New Delhi / Khama Publishers
Delivered
SUDOC: 1
1994

951. Das Gupta Mau / Women seers of the R̥gveda
Delivered
SUDOC: 1

952. Grassmann Hermann Günther / Wörterbuch zum Rig-Veda / Wiesbaden / Harrassowitz
Delivered
SUDOC: 2
1996

953. Grassmann Hermann Günther / Wörterbuch zum Rig-Veda / Delhi / M. Banarsidass
Delivered
BnF-CG: 1
1999

954. Grassmann Hermann Günther / Wörterbuch zum Rig-Veda / Leipzig / FA Brockhaus
Delivered
BnF-CG: 1
1873

955. Yadjour Véda / Paris / The author
Delivered
Heritage base: 1
1849

956. Bhimavālah Cittarañjana Dayāla Siṃha Kauśala / Yajurveda-bhāshya meṃ ʿIndra 'evaṃ ʿMarut' / Dillī / Nirmala Pablikēśansa
Delivered
SUDOC: 1
1993

957. Śāstrī Jñāna Prakāśa / Yajurveda-padārtha-koṣaḥ / Dillī / Parimala Pablikeśansa
Delivered
SUDOC: 1
2009

958. Zwölf Hymnen des Rigveda. mit Sāyana's commentar / Leipzig / S. Hirzel
Delivered
BnF-CG: 1
1883

959. Елизаренкова - Elizarenkova Татьяна Яколевна - Tat / Ригведа - Rigveda
Delivered
SUDOC: 4

960. Русские веды - Песни птицы Гамаюн - Велесова книга - Russkie vedy - Pesni pticy Gamaûn - Velesova k / Москва - Moskva / Наука и религiдиа - Велесова книга - Russia
Delivered
SUDOC: 3
1992 - 199

961. Омельченко - Omelʹčenko Виктор Валентинович - Vik / Системные основы древникх писаний и древнерistинович - Vik / Системные основы древникх писаний и древнерусistского языnnovniка - Sisanrevemnoviković
Delivered
SUDOC: 1

962. उपाध्याय - Upādhyāya आरुण कुमार - Aruṇa Kumāra / पुरुष - सूक्त - Puruṣa-sūkta / दिल्ली - Dillī / नाग पब्लिशार्स - Nāga pabliśarsa
Delivered
SUDOC: 1
2011 - 201

963. ஸ்ரீ ருத்ரப்ரச்நம் - Śrī Rutrapracnam
Delivered
SUDOC: 1

964. முத்தாண்டியா பிள்ளை - Muttāṇṭiyā Piḷḷai / சோமயாகப் பெருங்காவியம் - Cōmayākap peruṅkāviyam
Delivered
SUDOC: 1

965. Body and nature in Saint-Jean de Védas / Kyrnea international
Animated Images
BnF-CG: 1

966. The leading figure of the Midi Libre group / [Saint Jean de Vedas] - [Saint Jean de Vedas] / [Midi Libre [prod.]] - [Midi Libre [distrib.]]
Animated Images
BnF-CG: 1
[cop. 1994

967. Midi Libre as figurehead (12 min) - Midi Libre a daily story (11 min) / [Saint Jean de Vedas] - [Saint Jean de Vedas] / [Midi Libre [prod.]] - [Midi Libre [distrib .]]
Animated Images
BnF-CG: 1
[cop. 1994

968. Midi Libre, a daily story / [Saint Jean de Vedas] - [Saint Jean de Vedas] / [Midi Libre [prod.]] - [Midi Libre [distrib.]]
Animated Images
BnF-CG: 1
[cop. 1994

969. Amphonesinh Saysamone / Color Mekong / Saint-Jean-de-Védas / S. Amphonesinh
Printed Score
BnF-CG: 1
cop. 2009

970. Amphonesinh Saysamone / Color Mekong / Saint-Jean-de-Védas / S. Amphonesinh
Printed Score
BnF-CG: 1
cop. 2010

971. Amphonesinh Saysamone / Color Mekong / Saint-Jean-de-Védas / S. Amphonesinh
Printed Score
BnF-CG: 1
cop. 2011

972. Tallien de Cabarrus A. / Invocation to the Sun (Hindu Prayer). Extracted from the Vedas. Translation by Louis Jacolliot / Paris / Henri Tellier
Printed Score
BnF-CG: 1
[1896]

973. Armentières. Vedas tus du Plonich fecit / [Sl] / [sn]
Menu
BnF-CG: 1
[1648]

974. Hérault / [Cesson-Sévigné] / Ed. Oberthur
Menu
BnF-CG: 1
[2000]

975. Montpellier / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
[2001]

976. Montpellier / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
[2002]

977. Montpellier / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
[2003]

978. Montpellier / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
[2004]

979. Montpellier / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
[2008]

980. Montpellier / Montreuil / Blay-Foldex
Menu
BnF-CG: 1

981. Montpellier / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
2011

982. Montpellier agglomeration / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
[2001]

983. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
1995

984. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
1996

985. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
1997

986. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
1998

987. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
1999

988. Montpellier / Issy-les-Moulineaux / Grafocarte
Menu
BnF-CG: 1
2001

989. Montpellier and surroundings / Paris / Blay guide maps
Menu
BnF-CG: 1
1986

990. Montpellier and its agglomeration
Menu
BnF-CG: 1

991. Montpellier and its agglomeration / Montreuil-sous-Bois / Blay-Foldex
Menu
BnF-CG: 1
1996

992. Montpellier and its agglomeration / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
1997

993. Montpellier and its agglomeration / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
1998

994. Montpellier and its agglomeration / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
1999

995. Montpellier and its agglomeration / Paris / Plans-Guides Blay
Menu
BnF-CG: 1
1990

996. Montpellier and its agglomeration / Montreuil-sous-Bois / Plans-Guides Blay
Menu
BnF-CG: 1
1993

997. Montpellier and its agglomeration / Paris / Blay guide maps
Menu
BnF-CG: 1
1988

998. Montpellier / Charenton-le-Pont / Plans-Guides Blay
Menu
BnF-CG: 1
1991

999. Montpellier / Montreuil / Blay-Foldex
Menu
BnF-CG: 1
[2012]

1000. Damais Virginie / S [ain] t-Jean-de-Védas / Montpellier / Publi Écho
Menu
BnF-CG: 1
[1996]

1001. S [ain] t-Jean-de-Védas / Montpellier / Publi Echo
Menu
BnF-CG: 1
1996

1002. S [ain] t-Jean-de-Védas / Montpellier / Publi echo
Menu
BnF-CG: 1
1997

1003. Saint-Jean-de-Védas / Castelnau-le-Lez / Dixicom
Menu
BnF-CG: 1
2005

1004. Blue series 1: 25,000 / Paris / National Geographic Institute
Menu
SUDOC: 3
nineteen eighty one

1005. Blue Series / Paris / National Geographic Institute
Menu
SUDOC: 6
1988

1006. Corpataux Francis / The song of the children of the world / Paris - [sl] / Arion
Sound document
SUDOC: 3
P 1994

1007. Daunès Yves / Mezza voce / Saint-Jean-de-Védas (Hérault) / Zodiac
Sound document
BnF-CG: 1
[DL 2012]

1008. Malamoud Charles / Cook the world / Paris / The Discovery
Electronic document
SUDOC: 12
2016

1009. Direct morning Montpellier plus / Saint-Jean-de-Védas / Montpellier plus
Electronic document
BnF-CG: 0
2012-2017

1010. Quillet Anne-Marie / The Sāmavidhānabrāhmaṇa in the Sāmavedic tradition
Thesis
SUDOC: 1

1011. Free lunch / Saint-Jean-de-Védas / Société du Journal Free lunch
Electronic document
BnF-CG: 1
[199.] -

1012. Hopkins Marmaduke / Murmurers reproved / Ann Arbor, Mich. / UMI
Electronic document
SUDOC: 1
d1999-

1013. Grace Victoria / The Goddess of Victory / Strasbourg / University of Strasbourg
Electronic document
SUDOC: 1
2013

1014. Amelin, Jean-Marie / A La Lauze
Still image
Heritage base: 1
1836

1015. Amelin, Jean-Marie / In St Jean de Védas
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Heritage base: 1
1836

1016. Amelin, Jean-Marie / Au Terral
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Heritage base: 1
1834

1017. [Beef, Pascal Nordmann. Company Pierre Barayre] / [Sl] / [sn]
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BnF-CG: 1
[2004]

1018. Amelin, Jean-Marie / Quarries of Saint-Jean de Védas
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Heritage base: 1
1821

1019. Amelin, Jean-Marie / Quarries of Saint-Jean de Védas
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Heritage base: 1
1822

1020. Amelin, Jean-Marie / Quarries of St Jean de Védas
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Heritage base: 1
1836

1021. Amelin, Jean-Marie / Château de La Lauze
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Heritage base: 1
1822

1022. Amelin, Jean-Marie / Château de La Lauze
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Heritage base: 1
1834

1023. Amelin, Jean-Marie / Courtyard of the castle of La Lauze
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Heritage base: 1
1822

1024. Collet Yves / [Hotel Palestine, play by Falk Richter. Studio Casanova, Ivry-sur-Seine] / [Sl] / [sn]
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BnF-CG: 1
2011

1025. Amelin, Jean-Marie / The old post office near St Jean de Védas
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Heritage base: 1
1822

1026. Amelin, Jean-Marie / The Castle of La Lauze
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Heritage base: 1
1832

1027. Amelin, Jean-Marie / Pont de la Fuste, Moulin du Pastourel
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Heritage base: 1
1832

1028. Amelin, Jean-Marie / Pont de la Fuste, road to Toulouse
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Heritage base: 1
1834

1029. Amelin, Jean-Marie / Bridge near the Moulin du Pastourel
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Heritage base: 1
1830

1030. Amelin, Jean-Marie / Near the road to Toulouse
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Heritage base: 1
1822

1031. Amelin, Jean-Marie / Puits au Terral
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Heritage base: 1
1836

1032. Ollier Magali / [Collection. Posters. Terral cellar, Saint-Jean de Védas. 2003-2004 season]
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BnF-CG: 1
[2003-2004

1033. Amelin, Jean-Marie / Village of Saint-Jean de Védas
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Heritage base: 1
1821

1034. Pinault Georges-Jean / Index verborum of Vedic and Pāṇinéennes Studies by Louis Renou / Paris / French Association for Sanskrit Studies
Item
SUDOC: 1
2012

1035. Sandness Adela / OnṚta and Brāhman / Pune / Bhandarkar Oriental Research Institute
Item
SUDOC: 1
impr. 2008

1036. Kazanas Nicholas / RṾ is pre-Harappan / Pune / Bhandarkar Oriental Research Institute
Item
SUDOC: 1
impr. 2008

1037. Jamison Stephanie W. / The earliest evidence for the inborn debts of a brahmin / Paris / Asian Society
Item
SUDOC: 1
2014

1038. Vahia Mayank N. / TheHarappan Question / Pune / Bhandarkar Oriental Research Institute
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SUDOC: 1
impr. 2008

1039. Sandness Adela / Yāma and Sārasvatī / Pune / Bhandarkar Oriental Research Institute
Item
SUDOC: 1
impr. 2008

1040. “Vedas. »(For 261 and 262, the editor transcribed purely and simply the indications of the anci ...
BAYEUX - Municipal multimedia library. Bayeux, Calvados / Ms. 262
Manuscript
CGM

1041. Bhāgavatapurāṇa
PARIS-BNF - Manuscripts / Sanskrit 477
Manuscript
BnF-AM
1793

1042. SIRR-i AKBAR, or SIRR-i ASRĀR.
PARIS-BNF - Manuscripts / Persian supplement 14
Manuscript
BnF-AM
1771 (November 2).

1043. "I have the Vedas, the putras ..." ... "... of the thyroid precisely". To f. 22, 24-26, 28v, 29, 3 ...
PARIS-BNF - Manuscripts / NAF 27606
Manuscript
BnF-AM
1945-1948

1044. “Zozur Bedo”; French translation of YADJOUR VEDA, 4 th book of Vedas .
PARIS-BNF - Manuscripts / French 19117
Manuscript
BnF-AM
17th-18th century

1045. Miscellaneous documents
CARPENTRAS - Inguimbertine Library / 2679 (5)
Manuscript
CGM
19th-20th centuries

[admin]

Paulinus of St. Bartholomew
by Wikipedia
Accessed: 9/12/20

Le Gac’s doubts about the usefulness of the Vedas he dispatched to Europe were well-founded. Although catalogued, on the basis of the Jesuits’ descriptions of the texts, as soon as 1739, 114 they remained unread throughout the eighteenth century. 115 One of the few who might have been able to read them was the Carmelite Paulinus a Sancto Bartholomaeo. He knew both Sanskrit and the Tamil and Malayalam scripts, and may have recognized Telugu, even if he had not learned it. Paulinus saw them in late 1789, but in the chaos of the revolution was not permitted enough time to examine them closely.116

For Paulinus a Sancto Bartholomaeo, the word "Veda" "does not signify exclusively a sacred book but implies in general as much as a sacred law, whether observed by Indians or other nations" (p. 65). Of course, Paulinus famously (and wrongly) argued that "the Vedas" do not exist as a specific set of ancient Indian scriptures and that the Indians call many texts, even non-Indian ones, "Vedas." But modern southern Indian usage agrees with Paulinus's view about the word, as the entries in the University of Madras Tamil Lexicon cited by Rocher(1984:65) show:

vetam: 1. The Vedas; 2. The Jaina scriptures; 3. The Bible; ...
veta-k-karan: Christian (the only meaning!)
veta-pustakam: 1. The Vedas; 2. The Bible.
veta-vakkiyam: 1. Vedic text; 2. Gospel truth.
veta-vakkiyanam: 1. Commentaries on the Vedas; 2. Expounding the bible.

-- The Birth of Orientalism, by Urs App

Anquetil did not limit himself to revealing to us, through his luminous dissertations, what had been the empire of the Achaemenids and the Sassanids, he also introduced us to India, which we did not know in the last century even more than Persia. Voltaire did not take the sanscrit, which was then called Sanscretan, for a book, and was he not duped by the forger who had composed Ezour-Vedam, and surprised the religion of Father Nobili? The Vedas themselves were so ignored that Father Paulinus of Saint-Barthélemy did not believe in their existence, and considered them mythical books. ['Voy. Hem. de l'Acad., t. L, p. 1 and following.]

We can say that the discoveries are in the air and that when they occur, alongside their authors, a crowd of researchers met who had approached them and who would have been called upon to make them, if the discoverer had not been taken from the world before reaching his goal. Thus, at the same time as Anquetil du Perron lifted the veil which hid ancient India from us, Abbé Étienne Mignot, a learned theologian that the Academy had enrolled among its members, shed light in five memoirs published successively by his Collection, the history of Hindu doctrines. [He should not be confused with Father Vincent Mignot, Voltaire's nephew.] An independent mind, who had shaken off the yoke of the Sorbonne, Mignot sometimes succeeded, in spite of very incomplete documents, in unraveling the speculations of these ancient Indian thinkers whose boldness he loved, and which took a century of study to be known and understood.

Anquetil had only been able to advance on the threshold of Hindu literature, with the help of Persian translations; but on the other hand he had collected a prodigious number of information on India and the East, which he put to use and which have earned us works which have remained indispensable to the study of Asia. [its Eastern Legislation and India in relation to Europe.] As his reputation spread, oriental manuscripts and documents from Hindustan and Persia flocked to him in greater numbers; he ended up becoming in Europe the true representative and the literary agent of these countries, which one did not know before with us only by the connections of Bernier, Tavernier, Chardin, merchants or tourist philosophers who had neither the ardor of the French orientalist, nor the taste for erudition. If Anquetil had been able to learn Sanskrit, the last century would already have enjoyed some of the discoveries which have been the exclusive patrimony of ours; but having at its disposal an incomplete vocabulary that had been communicated to him by Cardinal Antonelli, prefect of the Congregation of Propaganda, he tried in vain to translate the Vedas, and had to be content to let us know the Upanishads [We see from a letter from Father Cœurdoux to Anquetil du Perron, which was addressed to him from the Indes in 1771, that the translation of the Vedas was then regarded as an almost impossible undertaking: The true Vedam, writes this missionary, is, in the opinion of Father Calmette, of a Sanserutan (Sanskrit) so old that it is almost unintelligible, and that what is cited is from Vedantam, that is to say introductions and comments made there.]; one of his correspondents had transmitted the text to him in 1775. Thanks to these curious but obscure treatises, Anquetil gave the Academy an idea of the religious philosophy of the Hindus, and he later published a Latin version.[See Handwritten correspondence from Anquetil du Perron, kept at the Imperial Library.]

De Guignes, through another source of information, Chinese documents, sought to shed light on the darkness of the Hindu religion. For want of being able to understand the original books, we were, as we see, reduced to asking the knowledge of Brahmanism and its philosophy from the neighboring peoples of Hindustan, who had only had one idea - perfect; so all the schools and all the sects were confused; we did not even know how to distinguish the Vedic religion from Buddhism; for a long time we had no idea of this latter religion. It was in 1753 that De Guignes read his memoir on the Samaanian philosophers at the Academy, where the first glimpses of knowledge of Buddhism appeared, the teachings of which he had rediscovered in China. However, he associated with the information provided to him by China some indications which he obtained directly from India. He had in his hands the translation of the Bhagavata-Pourana, made on a Tamil version, and due to an indigenous interpreter from Pondicherry, four years later, in 1776, De Gui named Méridas Poullé. He owed it to Minister Bertin, who had given it to him in 1769. De Guignes endeavored to bring out data for the Indian chronology and communicated them in 1772 to his colleagues. But, as was inevitable, this orientalist, who had at his disposal none of the elements suitable to enlighten his progress, without realizing it, a complete shipwreck. Four years later, in 1776, De Guignes named Méridas Poullé. He owed it to Minister Bertin, who had given it to him in 1769. [See, on the Upanichads, Max Muller, A history of ancient Sanskrit literature, 2nd ed., P. 316-319. These books, which are metaphysical commentaries on the Vedas intended for the teaching of young disciples of Brahmam science, belong to the class of writings called Aranyakas, and enjoy the greatest authority in India.] [Under the title of Oupnek'hat, 1802, in-10. See the analysis given by Lanjuinais in his oEuvres, t. 1V, p. 216.]

De Guignes was no happier in his Historical Researches, Indian religion, and on the fundamental books of this religion, published by the Academy. Indeed, without knowledge of Sanskrit, one could only have incomplete and confused notions about India. It was up to England to endow us at last with documents which placed India in its true light. But the dawn of that day was barely breaking when De Guignes was writing his memoirs, and the misfortune for the reputation of this orientalist was to have come too early.

It was only in the last years of the Academy, in 1785, that the works of Ch. Wilkins began to penetrate us. Parraud gave, in 1787, the French translation of the English version of the Indian poem entitled: Bhagavadgîte, that is to say, song of the blessed, epilogue of one of the great Sanskrit epics, the Mahâbhàrata, which A.W. de Schlegel was to make us better known in the following century. An eminent compatriot of Wilkins, William Jones, who had been in India to complete his acquaintance, gave in Calcutta, in 1789, the translation of the famous drama of Kâlidâsa, Sacountala, and published in 1793 the version of Laws of Manu.

-- Histoire de l'Académie des Inscriptions et Belles Lettres (1865), by Louis Ferdinand Alfred Maury

In 1847 the Jesuit Julien Bach commented wryly: “aucun indianiste n’est tenté d’en fair usage, et c’est de ces livres qu’on peut dire: Sacrés ils sont, car personne n’y touche.” [Google translate: No Indianist is tempted to make use of it, and it is from these books that we can say: Sacred they are, because no one touches them.]117

It is to these books that Voltaire's mischief could rightly apply:

"Sacred they are, because no one touches them."

-- The Father Calmette and the Indianist Missionaries, by Father Julien Bach

-- The Absent Vedas, by Will Sweetman

Paulinus of St. Bartholomew

Paulinus of St. Bartholomew (b. at Hof am Leithaberge in Lower Austria, 25 April 1748; d. in Rome, 7 January 1806) was an Austrian Carmelite missionary and Orientalist of Croatian origin[1][2][3][4][5][6][7][8][9][10][11]. He is known by several names as Paulinus S. Bartholomaeo, Paolino da San Bartolomeo, Paulinus Paathiri, Paulin de St Barthelemi, Paulinus A S. Bartholomaeo, Johann Philipp Wesdin, or Johann Philipp Werdin.[12]

He is credited with being the author of the first Sanskrit grammar to be published in Europe,[13] and for being one of the first Orientalists to remark upon the close relationship between Indian and European languages, followed by others such as William Jones and Gaston-Laurent Coeurdoux.[14][15][16]

Life

He was born in a peasant family in Lower Austria, and took the religious habit at the age of twenty. He studied theology and philosophy at Prague. Having entered into the seminary of the missions of his order at Rome, he did Oriental studies at the College of St Pancratius.[17]

He was sent in 1774 as missionary to Malabar, India. After spending fourteen years in India, he was appointed vicar-general of his order and apostolic visitor. He was very well versed in languages: he spoke German, Latin, Greek, Hebrew, Hungarian, Italian, Portuguese, English, Malayalam, Sanskrit, and some other languages of India. He became known in Kerala as Paulinus Paathiri. He was one of the first to detect the similarity between Sanskrit and Indo-European languages, though the very first was likely Fr Thomas Stephens, SJ.

Recalled in 1789 to Rome to give an account of the state of the mission in Indostan, he was charged with editing books -– to correct the Catechisms and elementary books printed at Rome [17] -– for the use of missionaries. On account of political troubles he stayed from 1798 to 1800 at Vienna.

In Rome, he came into contact with Cardinal Stefano Borgia, Secretary of Propaganda Fide, antiquarian scholar and patron, who had set up in Velletri, his native city, the very well-endowed Museo Borgiano. Cardinal Borgia appointed him his private secretary and financed the publication of many volumes of indology, including the first European grammar of the Sanskrit language (Sidharubam seu Grammatica Samscrdamica), published in Rome in 1790. Paulinus also wrote, in Italian, a long essay on India (Viaggio alle Indie Orientali) which was translated into the principal European languages.

In 1800, Pope Pius VII appointed him as counsellor of the Congregation of the Index and as inspector of studies at the Pontifical Urban University. He wrote an account of his travels, translated into French, under the title Voyage aux Index Orientales, published at Paris in 1808.[17]

While in Europe, he also made known the works of Johann Ernst Hanxleden (Arnos Paathiri). He had carried some of Hanxleden's works to Europe. He also wrote about Hanxleden and quotes him extensively in his memoirs.

When Cardinal Borgia died suddenly at Lyons while accompanying Pius VII to Napoleon, Paulinus wrote a moving biography of him.[18][19]

Works

Paulinus wrote many learned books on the East, which were highly valued in their day, among them the first printed Sanskrit grammar. They include:

1. 'Systema brahmanicum liturgicum, mythologicum, civile, ex monumentis indicis musei Borgiani Velitris dissertationibus historico-criticis illustratu (Rome, 1791), translated into German (Gotha, 1797);
2. Examen historico-criticum codicum indicorum bibliothecae S. C. de Propaganda (Rome, 1792);
3. Musei Borgiani Velitris codices manuscripti avences, Peguani, Siamici, Malabarici, Indostani ... illustrati (Rome, 1793);
4. Viaggio alle Indie orientali (Rome, 1796), translated into German by Forster (Berlin, 1798);
5. Sidharubam, seu Grammatica sanscridamica, cui accedit dissert. hiss. crit. in linguam sanscridamicam vulgo Samscret dictam (Rome, 1799), another edition of which appeared under the title "Vyacaranam" (Rome, 1804);
6. India orientalis christiana (Rome, 1794), an important work for the history of missions in India. Other works bear on linguistics and church history.
7. Paolino da San Bartolomeo, Viaggio alle Indie Orientali umiliato alla Santita di N. S. Papa Pio Sesto pontefice massimo da fra Paolino da S. Bartolomeo carmelitano scalzo, Roma, presso Antonio Fulgoni, 1796.
8. Paolino da San Bartolomeo, Voyage aux Indes Orientales, par le p. Paulin de S. Barthelemy, missionnaire; traduit de l'italien ... avec les observations de Mm. Anquetil du Perron, J. R. Forster et Silvestre de Sacy; et une dissertation de M. Anquetil sur la proprieté (in lingua francese), A Paris, chez Tourneisen fils, libraire, rue de Seine, n 12, 1808.
9. Paulinus a S. Bartholomaeo, Amarasinha. Sectio prima de caelo ex tribus ineditis codicibus indicis manuscriptis curante P. Paulino a S. Bartholomaeo ... (in lingua Latina), Romae, apud Antonium Fulgonium, 1798.
10. Paulinus von Heilig Bartholomaus, Atlas pour servir au voyage aux Indes orientales. Par le p. Paulin de Saint-Barthelemy, missionaire (in lingua francese), A Paris, chez Tourneisen fils, 1808.
11. Paulinus a S. Bartholomaeo. De basilica S. Pancratii M. Christi disquisitio. Auctore P. Paulino a S. Bartholomaeo (in lingua Latina), Romae, apud Antonium Fulgonium, 1803.
12. Paulinus a S. Bartholomaeo, Dissertation on the Sanskrit language, Paulinus a S. Bartholomaeo (in lingua inglese), a reprint of the original Latin text of 1790, together with an introductory article, a complete English translation, and an index of sources by Ludo Rocher, Amsterdam, J. Benjamin, 1977.
13. Paulinus a S. Bartholomaeo, Examen historico criticum codicum indicorum bibliothecae Sacrae Congregationis de propaganda fide (in lingua Latina), Romae, ex typ. S. C. de Propaganda Fide, 1792.
14. Paulinus a S. Bartholomaeo, India orientalis christiana continens fundationes ecclesiarum, seriem episcoporum, Auctore P. Paulino a S. Bartholomaeo carmelita discalceato (in lingua Latina), Romae, typis Salomonianis, 1794.
15. Paulinus a S. Bartholomaeo, Jornandis vindiciae de Var Hunnorum auctore p. Paulino a S. Bartolomeo carmelita discalceato ... (in lingua Latina), Romae, Apud Antonium Fulgonium, 1800.
16. Paolino da San Bartolomeo, Monumenti indici del Museo Naniano illustrati dal P. Paolino da S. Bartolomeo (in lingua Latina), In Padova, nella Stamperia del Seminario, 1799.
17. Paulinus a S. Bartholomaeo, Mumiographia Musei Obiciani exarata a P. Paulino a S.Bartholomaeo carmelita discalceato (in lingua Latina), Patavii, ex Typographia Seminarii, 1799.
18. Paulinus a S. Bartholomaeo, Musei Borgiani Velitris codices manuscripti Avenses Peguani Siamici Malabarici Indostani animadversionibus historico-criticis castigati et illustrati accedunt monumenta inedita, et cosmogonia Indico-Tibetana, auctore p. Paulino a S. Bartholomaeo ... (in lingua Latina), Romae, apud Antonium FUgonium, 1793.
19. Paulinus a S. Bartholomaeo, Sidharubam seu Grammatica Samscrdamica. Siddarupam. Cui accedit Dissertatio historico-critica in linguam Samscrdamicam vulgo Samscret dictam, in qua huius linguae exsistentia, origo, praestantia, antiquitas, extensio, maternitas ostenditur, libri aliqui ea exarati critice recensentur, & simul aliquae antiquissimae gentilium orationes liturgicae paucis attinguntur, & explicantur auctore Fr. Paulino a S. Bartholomaeo ... (in lingua Latina), Romae, ex typographia Sacrae Congregationis de Propaganda Fide, 1790.
20. Paulinus a S. Bartholomaeo, Systema Brahmanicum liturgicum mythologicum civile ex monumentis Indicis musei Borgiani Velitris dissertationibus historico-criticis illustravit fr. Paullinus a S. Bartholomaeo carmelita discalceatus Malabariae missionarius Academiae Volscorum Veliternae socius (in lingua Latina), Romae, apud Antonium Fulgonium, 1791.
21. Paulinus a S. Bartholomaeo, Vitae synopsis Stephani Borgiae S.R.E. cardinalis amplissimi S. Congr. De Propaganda fide praefecti curante p. Paulino a S. Bartholomaeo carmelita discalceato ... (in lingua Latina), Romae, apud Antonium Fulgonium, 1805.
22. Paulinus a S. Bartholomaeo, Vyacarana seu Locupletissima Samscrdamicae linguae institutio in usum Fidei praeconum in India Orientali, et virorum litteratorum in Europa adornata a P. Paulino a S. Bartholomaeo Carmelita discalceato (in lingua Latina), Romae, typis S. Congreg. de Propag. Fide, 1804.
23. Paulinus a S. Bartholomaeo, Notitia topographica, civilis, politica, religiosa missionis Malabaricae ad finem saeculi 18. / auctore r. P. Paulino a S. Bartholomaeo, O. C. D. (in lingua Latina), Romae, apud Curiam generalitiam, 1937, Tip. A. Manuzio.
24. Paulinus of St. Bartholomew: De manuscriptis codicibus indicis R. P. Joan Ernesti Hanxleden epistola ad. R. P. Alexium Mariam A. S. Joseph Carmelitam excalceatum, Vienna, 1799.

English Translation by Google translate

1. 'The liturgical, mythological, and civil Brahmanical system, illustrated by the historico-critical dissertations of the Borgiani Velitris museum (Rome, 1791), translated into German (Gotha, 1797);
2. A historical-critical examination of the Indian codices of the S. C. de Propaganda library (Rome, 1792);
3. Musei Borgiani Velitris manuscript manuscripts, Peguani, Siamese, Malabaric, Indostani ... illustrated (Rome, 1793);
4. Viaggio alle Indie orientali (Rome, 1796), translated into German by Forster (Berlin, 1798);
5. The Sidharubam, or Sanskrit Grammar, which he approaches and discusses. hiss crit. in the Sanskrit language commonly called Samscret (Rome, 1799), another edition of which appeared under the title "Vyacaranam" (Rome, 1804);
6. India orientalis christiana (Rome, 1794), an important work for the history of missions in India. Other works bear on linguistics and church history.
7. Paolino da San Bartolomeo, Journey to the East Indies humiliated at the Holiness of Our Lord Pope Pius the Sixth Pontiff Maximus by Fra Paolino da S. Bartolomeo the barefoot Carmelite, Rome, near Antonio Fulgoni, 1796.
8. Paolino da San Bartolomeo, Journey to the East Indies, by Fr. Paulinus of St. Barthelemy, missionary; translated from the Italian ... with the observations of Mms. Anquetil du Perron, J. R. Forster and Silvestre de Sacy; and a dissertation by Mr. Anquetil on property (in lingua francese), In Paris, chez Tourneisen fils, bookseller, rue de Seine, n 12, 1808.
9. Paulinus from S. Bartholomew, Amarasinha. The first section on heaven from three unpublished codices indicia manuscripts under the care of P. Paulinus a S. Bartholomaeus ... (in the Latin language), Rome, at Antonius Fulgonius, 1798.
10. Paulinus von Heilig Bartholomaus, Atlas to be used for travel to the East Indies. By Fr. Paulin de Saint-Barthelemy, missionary (in French), In Paris, at Tourneisen fils, 1808.
11. Paulinus from St. Bartholomew. A discussion of the basilica of St. Pancratius M. Christi. By P. Paulinus from S. Bartholomew (in the Latin language), Rome, at Antonius Fulgonius, 1803.
12. Paulinus a S. Bartholomaeo, Dissertation on the Sanskrit language, Paulinus a S. Bartholomaeo (in lingua inglese), a reprint of the original Latin text of 1790, together with an introductory article, a complete English translation, and an index of sources by Ludo Rocher, Amsterdam, J. Benjamin, 1977.
13. Paulinus a S. Bartholomaeus, A historical critical examination of the Indian codices of the library of the Sacred Congregation on the propagation of faith (in the Latin language), Rome, ex typ. S. C. on the Propagation of the Faith, 1792.
14. Paulinus a S. Bartholomaeus, Christian Eastern India containing the foundations of the churches, a series of bishops, by P. Paulinus a S. Bartholomeus a Carmelite Discalced (in the Latin language), Rome, Solomonian type, 1794.
15. Paulinus from St. Bartholomew, author of Jornand's revenge on Var Hunnorum p. Paulinus by St. Bartholomew the Carmelite ... (in the Latin language), Rome, Apud Antonium Fulgonium, 1800.
16. Paolino da San Bartolomeo, Index monuments of the Naniano Museum illustrated by P. Paolino da S. Bartolomeo (in Latin language), In Padua, in the Seminary Printing House, 1799
17. Paulinus a S. Bartholomaeus, Mumiographia Musei Obiciani engraved by P. Paulinus a S.Bartholomaeus carmelita discalceato (in the Latin language), Patavi, from Typographia Seminarii, 1799.
18. Paulinus a S. Bartholomaeus, Musei Borgiani Velitris manuscript manuscripts Avenses Peguani Siamici Malabarici Indostani chastened and illustrated with historical-critical remarks add unpublished monuments, and Indo-Tibetan cosmogony, author p. Paulinus by S. Bartholomew ... (in the Latin language), Rome, at Antonius Fugonius, 1793.
19. Paulinus from St. Bartholomew, Sidharuba or Grammatica Samscrdamica. Siddarupam To which is added a historical-critical Dissertation on the Samskrdamic language commonly called Samskret, in which the existence, origin, importance, antiquity, extension, and motherhood of this language are shown, some books written by it are critically reviewed, and at the same time some of the most ancient liturgical prayers of the Gentiles are touched upon and explained by the author Fr. Paulinus by S. Bartholomew ... (in the Latin language), Rome, from the printing of the Sacred Congregation for the Propaganda of the Faith, 1790.
20. Paulinus from St. Bartholomew, the Brahmanic liturgical mythological civil system from the Indian monuments of the Borgian Velitris museum illustrated by historical-critical dissertations fr. Paullinus a Discalced Carmelite of St. Bartholomew, missionary of Malabaria, member of the Veliterna Academy of the Volscorum (in the Latin language), Rome, under Antonius Fulgonius, 1791.
21. Paulinus a S. Bartholomew, Synopsis of the Life of Stephen Borgia S.R.E. the cardinal of the great St. Congr. On the Propaganda of the faith of the presiding officer, p. Paulinus a S. Bartholomaeus carmelita discalceato ... (in the Latin language), Rome, at Antonius Fulgonium, 1805.
22. Paulinus by St. Bartholomew, Vyacarana or the Richest Samscrdamic Language Instruction for the Use of the Heralds of the Faith in Eastern India, and Men of Letters in Europe Adorned by P. Paulinus by St. Bartholomew the Discalced Carmelite (in Latin), Rome, Type of St. Congregation of Propag. Faith, 1804
23. Paulinus from S. Bartholomew, Notitia topographica, civil, political, religious mission Malabarica at the end of the 18th century. / author r. P. Paulinus a S. Bartholomaeus, O. C. D. (in the Latin language), Rome, at the General Court, 1937, Tip. A. Manuzio
24. Paulinus of St. Bartholomew: De manuscriptis codices indicas R. P. Joan Ernesti Hanxleden letter to R. P. Alexius Mariam A. S. Joseph Carmelite Exalted, Vienna, 1799.

Notes

1. "sanskrt - Hrvatska enciklopedija". Retrieved 4 July 2017.
2. "Vesdin, Filip Ivan - Hrvatska enciklopedija". Retrieved 4 July2017.
3. "Hrvatski "indolog" Ivan Filip Vesdin (1748-1806) i "Portugalske Indije"". Retrieved 4 July 2017.
4. "Religious Studies: A Global View". Retrieved 4 July 2017.
5. "Filip Vezdin - Croatian History". Retrieved 4 July 2017.
6. "Filip Vezdin bio je gradišćanski Hrvat". Archived from the original on 8 May 2016. Retrieved 4 July 2017.
7. "Vatroslav Jagić (1865.) o Filipu Vezdinu ( 1748.-1806.) - Hrvatske novine". Retrieved 4 July 2017.
8. "indoeuropski jezici - Proleksis enciklopedija". Retrieved 4 July 2017.
9. "Vezdin - značenje - Hrvatski leksikon". Retrieved 4 July2017.
10. "H. Kekez: Velikani hrvatske prošlosti by Svijet Knjige - issuu". Retrieved 4 July 2017.
11. "Johann Philipp Vezdin - Paulinus a Sancto Bartholomaeo". Retrieved 4 July 2017.
12. Paulinus a S. Bartholomaeo, Paolino da San Bartolomeo; known as Paulinus Paathiri; secular name Johann Philipp Wesdin.
13. "PAULINUS A SANCTO BARTHOLOMAEO, [Johannes Philippus Werdin or Wesdin].India Orientalis Christiana continens fundationes ecclesiarum, seriem episcoporum, missiones, schismata, persecutiones, reges, viros illustres". Horden House. Archived from the original on 25 January 2013. Retrieved 13 February 2012. Paulinus a S. Bartholomaeo (1748-1806).....He was the author of many learned studies on the east, and published the first Sanskrit grammar
14. "Sidharubam seu grammatica Samscrdamica cui accedit dissertatio historico-critica in languam samscrdamicam vulgo samscret dictam by Paulinus a S. Bartholomaeo". National Book Auctions.com. Retrieved 12 February 2012. First Edition - This is a scarce first edition of the first Sanskrit grammar to be published in Europe.
15. "Results from NBA's January Auction". finebooksmagazine.com. Retrieved 12 February 2012. Philip Werdin (or Wesdin) was an Austrian Carmelite missionary in Malabar from 1776 to 1789. An outstanding Orientalist, he was one of the first to remark upon the close relationship between Indian and European languages
16. "British Library - Mss Eur K153 - PAULINUS, a Sancto Bartholomaeo". bl.uk. Retrieved 13 February 2012. A copy of `Systema Brahmanicam' (Rome 1791) by Fr Paolino (Paulinus, a Sancto Bartholomaeo [Joannes Philippus Werdin or Wesdin]), containing critical comments possibly by Sir William Jones (1746-94), oriental scholar, Judge of Supreme Court, Calcutta 1783-94
17. Gorton, John (1833). A General Biographical Dictionary. Whittaker and Co. Retrieved 12 February 2012.
18. Vitae synopsis Stephani Borgiae S.R.E. cardinalis amplissimi S. Congr. De Propaganda fide praefecti curante p. Paulino a S. Bartholomaeo carmelita discalceato. Romae, apud Antonium Fulgonium, 1805
19. Carlo Gastone della Torre di Rezzonico, Lettera su' monumenti indici del Museo Borgiano illustrati dal padre Paolino di San Bartolomeo in Opere del cavaliere Carlo Castone conte Della Torre di Rezzonico patrizio comasco raccolte e pubblicate dal professore Francesco Mocchetti, Como, presso lo stampatore provinciale Carlantonio Ostinelli, 1820, Tomo VIII, p. 7-54

English Translation by Google translate

1. "Sanskrit - Croatian encyclopedia". Retrieved 4 July 2017.
2. "Vesdin, Filip Ivan - Croatian encyclopedia". Retrieved 4 July 2017.
3. "Croatian "Indologist" Ivan Filip Vesdin (1748-1806) and the "Portuguese Indies"". Retrieved 4 July 2017.
4. "Religious Studies: A Global View". Retrieved 4 July 2017.
5. "Filip Vezdin - Croatian History". Retrieved 4 July 2017.
6. "Filip Vezdin was a Croat from Gradišće". Archived from the original on 8 May 2016. Retrieved 4 July 2017.
7. "Vatroslav Jagić (1865) about Filip Vezdin (1748-1806) - Croatian newspapers". Retrieved 4 July 2017.
8. "Indo-European languages ​​- Prolexis encyclopedia". Retrieved 4 July 2017.
9. "Vezdin - meaning - Croatian lexicon". Retrieved 4 July 2017.
10. "H. Kekez: Giants of the Croatian past by Svijet Knjije - issuu". Retrieved 4 July 2017.
11. "Johann Philipp Vezdin - Paulinus a Sancto Bartholomaeo". Retrieved 4 July 2017.
12. Paulinus a S. Bartholomaeo, Paolino da San Bartolomeo; known as Paulinus Paathiri; secular name Johann Philipp Wesdin.
13. "PAULINUS A SANCTO BARTHOLOMAEO, [Johannes Philippus Werdin or Wesdin].India Orientalis Christiana continens fundationes ecclesiarum, seriem episcoporum, missiones, schismata, persecutiones, reges, viros illustres". Horden House. Archived from the original on 25 January 2013. Retrieved 13 February 2012. Paulinus a S. Bartholomaeo (1748-1806).....He was the author of many learned studies on the east, and published the first Sanskrit grammar
14. "Sidharubam seu grammatica Samscrdamica cui accedit dissertatio historico-critica in languam samscrdamicam vulgo samscret dictam by Paulinus a S. Bartholomaeo". National Book Auctions.com. Retrieved 12 February 2012. First Edition - This is a scarce first edition of the first Sanskrit grammar to be published in Europe.
15. "Results from NBA's January Auction". finebooksmagazine.com. Retrieved 12 February 2012. Philip Werdin (or Wesdin) was an Austrian Carmelite missionary in Malabar from 1776 to 1789. An outstanding Orientalist, he was one of the first to remark upon the close relationship between Indian and European languages
16. "British Library - Mss Eur K153 - PAULINUS, a Sancto Bartholomaeo". bl.uk. Retrieved 13 February 2012. A copy of `Systema Brahmanicam' (Rome 1791) by Fr Paolino (Paulinus, a Sancto Bartholomaeo [Joannes Philippus Werdin or Wesdin]), containing critical comments possibly by Sir William Jones (1746-94), oriental scholar, Judge of Supreme Court, Calcutta 1783-94
17. Gorton, John (1833). A General Biographical Dictionary. Whittaker and Co. Retrieved 12 February 2012.
18. Vitae synopsis Stephani Borgiae S.R.E. cardinalis amplissimi S. Congr. De Propaganda fide praefecti curante p. Paulino a S. Bartholomaeo carmelita discalceato. Romae, apud Antonium Fulgonium, 1805
19. Carlo Gastone della Torre di Rezzonico, Lettera su' monumenti indici del Museo Borgiano illustrati dal padre Paolino di San Bartolomeo in Opere del cavaliere Carlo Castone conte Della Torre di Rezzonico patrizio comasco raccolte e pubblicate dal professore Francesco Mocchetti, Como, presso lo stampatore provinciale Carlantonio Ostinelli, 1820, Tomo VIII, p. 7-54

References

• This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Paulinus a S. Bartholomaeo". Catholic Encyclopedia. New York: Robert Appleton Company. The entry cites:
o Giuseppe Barone, Vita, precursori ed opere del P. Paolino da S. Bartolommeo (Filippo Werdin) : contributo alla storia degli studi orientali in Europa (Napoli: A. Morano, 1888);
o Max von Heimbucher, Die Orden und Kongregationen der katholischen Kirche, II (2nd ed., Paderborn: Schoningh, 1907), 568-69

• Memoirs on various antiquities of Persia: and on the medals of the kings of the Sassanid dynasty; followed by the history of this dynasty (1793)
• Principles of general grammar: placed within the reach of children, and suitable to serve as an introduction to the study of all languages ​​(1799)
• Memoir on various events in the history of the Arabs before Mohammed (1803)
• Arab Chrestomathie, or, Extracts from various Arab writers, both in prose and in verse, with a French translation and notes, for the use of students of the Royal and Special School of Modern Oriental Languages ​​(1806)
• Specimen historiae arabum by Bar Hebraeus (1806)
• Memoir on the Assassin dynasty and the origin of their name (1809)
• Arabic grammar for the use of students of the Special School of Modern Oriental Languages ​​(1810)
• Hariri's sessions, published in Arabic with a commentary chosen by Ḥarīrī (1822)
• Arabic grammatical anthology: or, Selected pieces from various Arab grammarians and scholiasts, with a French translation and notes; possibly following the Arab Chrestomathy (1829)
• Arabic grammar for the use of students at the Special School of Modern Oriental Languages ​​(1831)
• Presentation of the religion of the Druze, taken from the religious books of this sect, and preceded by an introduction and the Life of the Caliph Hakem-biamr-Allah (1838)
• The thousand and One Nights; Arab tales (1839)
• Library of Baron Silvestre de Sacy (1846)
• Miscellanies of oriental literature (1861)

External links

• Paulinus of St. Bartholomew
• PAULINUS A S. BARTHOLOMAEO (WERDIN, JOHANN PHILIP)[permanent dead link]
• Catholic Missionaries - John Philip Werdin

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For a History of the Catalogues of Indian Manuscripts in Paris
by Jérôme Petit
2017

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

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It is a great honor for me to write an article in a felicitation volume dedicated to Dr. Kanubhai V. Sheth. He opened his door to help me at the very beginning of my Jain studies. He brought me to different places in Gujarat that appeared to be very helpful in the course of my studies. I remember the profound respect and kind admiration with which he was welcomed at the L.D. Institute of Indology, and the patience with which he explained to me the history of these institutions. Ten years after, I can say that he is not for nothing in the path I choose to take in the Jain studies and the manuscriptology field. The sweetness of his home and the immensity of his knowledge are always present in my mind.

The South and South-East Asian collections constitute a significant part of the Manuscripts collections in the National Library of France. Of course the French, Latin and Greek collections are the most important in number and historicity, but Indian manuscripts have a good place in what we call the Oriental service of the Manuscripts department. The ‘Sanscrit’ collection counts 1878 call numbers, the ‘Indien’ collection 1064, the ‘Pali’ collection 885, the ‘Indochinois’ 1 513, the ‘Malayo-Polynesian’ counts 293 call numbers.

The ‘Sanscrit’ collection is constituted by manuscripts in Sanskrit or Prakrit languages written in different scripts: Bengali, Devanagari, Grantha, Telinga, Singhalese or Nagra2. The ‘Indien’ collection gathers together around 600 Tamil manuscripts that constitute – in the terms of ancient Tamil specialists – the most important collection of Tamil manuscripts in Europe; 70 Telugu and Kannada manuscripts; 47 Singhalese manuscripts; and around 300 manuscripts gathered under the general term of ‘Indien’, written in different North Indian languages, mostly Bengali, Hindi, Urdu, Pendjabi, Gujarati and also in Prakrit.

For the ‘Sanscrit’ collection, the catalogue in use is the one done by Antoine Cabaton (1863-1942) at the beginning of the twentieth century.3 It gives short bibliographical records: call number, title, author, date, number of folios, dimensions, material description, ancient owner, and ancient call number. In 1941 and 1970, Jean Filliozat (1906-1982) prepared and published the detailed catalogue for the beginning of the collection and gave for the manuscripts 1 to 462 a full record with the transcription of the incipit, explicit, scribe remarks, ends of the chapters, etc. This a “modèle du genre” that has to be followed nowadays.4

The catalogue of Cabaton covers the manuscripts number 1 to 1102. The rest of the collection is shortly described, mostly by Jean Filliozat, on a handwritten supplement add to a copy of the published catalogue.5 The access of these particular records was of course very difficult and limited. But today all the records of the Sanscrit collection are now accessible online through the online catalogue of the Manuscripts department of the National Library of France, BnF Archives et manuscrits.6 This catalogue has been published online for the first time in 2007. The choice has been made to encode the records in the language XML-EAD in order to propose the different catalogues to a large audience and to be compatible with other databases in the world. The records give short bibliographical data, the existence of a microfilm, and a direct link through Gallica if the manuscript has been digitalized. Gallica is the digitalized library of the National Library of France.7 It counts few Indian manuscripts but a real effort is now in progress to digitalize more and more manuscripts with the perspective of a portal dedicated to the place of India in the French national collections.

For the collections in Modern Indian languages, the catalogue in use is also the one done by Antoine Cabaton.8 Short records are also given with the ancient call numbers in brackets. That is a real problem for researchers. Indeed, the ‘Indien’ letter gathers together the ancient ‘Tamil’ letter, ‘Telinga’ letter and then the ancient ‘Indien’ letter. That means that the ancient “Indien 201” is the actual “Indien 840”, which constitutes an additional step between the researcher and the librarian.9

The catalogues for the ‘Indien’ collections in use today are also the detailed and particular catalogues made by languages. They have been generally published in the second half of the twentieth century in the form of articles in the Bulletin de l’Ecole Française d’Extreme Orient (see on the Bibliography: Mukherjee’s catalogue for the Bengali manuscripts, Tulpule for the Marathi manuscripts of the Charles d’Ochoa collection) or in a book like Agha Iftikhar Husain for the Urdu, Punjabi and Sindhi manuscripts, Linayaratne’s catalogue for the Singhalese manuscripts or Gérard Colas and Usha Colas-Chauhan’s catalogue for the Telugu manuscripts.

This last catalogue gives important details for the history of the Indian manuscripts collection, as well as the historical “epic” given by Jean Filliozat in the introduction of his detailed catalogue for the Sanscrit collections. It is on those works and by the consultation of the original catalogues and archives that I want to present a short history of the catalogues made at the National Library of France for the Indian manuscripts collections.

The very first list of Indian manuscripts had been written by the Jesuit father Jean-François Pons (1698-1753) who responded to a call made by Etienne Fourmont (1683-1745) at the beginning of the eighteenth century. The Abbey Jean-Paul Bignon (1662-1743), librarian of the King Louis the fifteen, asked Fourmont, who was seen as the essential figure of the orientalist at that time, to constitute a collection of Chinese and Indian books. Fourmont decided to take profit of the network of missionaries that stayed in this part of the world. He wrote letters to ask Jesuits fathers to send to the Royal Library manuscripts of important texts that could be representative of the literary production of China and India. That is how the heart of the Indian collection had been constituted.

Jean-François Pons, established in Chandernagore (Chandannagar), sent among 170 manuscripts from Bengal that formed the historical core of the collection. He sent also a list of the manuscripts that can be seen as the first catalogue of the collection. This list, done in January 1733, presents many bibliographical satisfactions. The manuscripts are classified in seven categories. We find 31 manuscripts classified as ‘Philological Books’ that are the tools for the learning of Sanskrit. Among these tools is the famous “Grammar of Father Pons” on which the first Indologists learned Sanskrit.10 We also find 22 ‘Mythological Poems’, a quite large category under which is classified the Abhijñanasakuntala of Kalidasa for example. The category ‘Pouranam’, with the Sanskrit term kept by Pons, contains 42 numbers. We find in it the Great Purana (Siva-, Vishu-, Bhagavata-, Brahmavaivarta-, Markandeya-, Matsya-, etc.) but also the 17 volumes of a Bengali recession of the Mahabharata. Then we find 8 manuscripts of important texts in the Astronomy/astrology field like the Siddhantamañjari. Nine texts are classified in a quite vague category of ‘Diverse Poetry’ in which we find for example a copy of the Amarusataka. Then we find 25 texts classified under the category ‘Books of Laws, Usages, and Practices of the Cult of Gods’ that form a solid set with the Manavadharmasastra (Laws of Manu) and some devotional or ritual texts. The case of the ‘Philosophical Books’ is certainly the more interesting. It seems that they particularly took the attention of Father Pons. He gave before the list in itself a brief introduction on the different philosophical schools that are to be found in India. Among these schools, the Nyaya is the more represented with 38 manuscripts. We can explain this peculiarity by the strong presence of the Navya-nyaya school in Bengal, especially in Navadvipa, with the great master Gangesa Upadhyaya and his illustrious pupil Raghunatha Siromani, both perfectly pointed by Father Pons.

To this first set of manuscripts, we have to add the 70 manuscripts sent from South India by the Fathers Etienne Le Gac (1671-1738) in Pondicherry, and Jean Calmette (1692-1740) in Mysore. Those manuscripts had been subject to sending lists but they were not classified as the Bengali manuscripts were. All the fields are still well represented: Veda, Purana, Logics, Poetics, Grammar, and Dictionaries of Tamil and Telugu languages which could be interesting in reading this ‘palm-leaves’ literature.

The records given by the Jesuit Fathers helped in the redaction of the general catalogue for the manuscripts kept in the Royal Library. This project was a strong wish of the Abbey Jean-Paul Bignon who wanted to follow the need of describing the collections at a time when the Scientists of the ‘Europe des Lumières’ were describing and organizing the species. In 1739 was published the first volume of the Catalogus Codicum Manuscriptorum Bibliothecae regiae dedicated to the oriental collections. It is a master piece in the field of library science. Etienne Fourmont had translated the brief records given by the Jesuits Fathers into Latin and gave some other bibliographical elements such as the material, paper or palm-leaves. Fourmont adopted the classification system given by Father Pons. In trying to make a concordance between the Jesuit lists and the Catalogus Codicum Manuscriptorum Bibliothecae regiae, it appears that the larger part of the catalogue, namely the ‘Books on Theology’ which contains 111 numbers on the 287 of the ‘Indian Codices’ described, gathers mostly all the manuscripts from South India, even the topics is far from ‘Thelogy’, as if the lack of classification had a direct impact on the cataloguing process. Despite these hesitations, very understandable due to the early date of publication, the Catalogus Codicum Manuscriptorum Bibliothecae regiae is very solid. Some records contain elements on the nature of God, the great principles of Indian Philosophy, some famous stories of Hindu mythology, etc.

During the late eighteenth century, some French travelers brought Indian manuscripts to the Library. Anquetil-Duperron (1731-1805) made a deposit in 1772 of 180 Indian manuscripts in different languages, mostly in the Pahlavi, Persian, Arabic and Sanskrit languages. Jean Baptiste Joseph Gentil (1726-1799), who had a position of a diplomat at the court of the nawab of the Lucknow/Faizabad area, sent to the Library 130 manuscripts, mostly in Persian and Hindoustani, and 40 books in Sanskrit. Among them are several illustrated manuscripts that constitute among the most precious Indian manuscripts that are kept in the National Library of France. Another important figure among the French travelers is Augustin Aussant who served the French Company of East Indies as an interpreter in the 1780’s. This position allowed him to work with Bengali munshi and to get copies of Persian, Hindoustani and Bengali manuscripts. We can cite also Antoine Polier (1741-1795) whose collection had been examined in 1790 by Louis Langlès (1763-1824). Langlès was the chief librarian in charge of the oriental manuscripts at the Library and a key role in what the nineteenth century had made in the adventure of the catalogues.

All those manuscripts were not described in the Catalogus Codicum Manuscriptorum Bibliothecae regiae. Some lists had been written at the arrival of the manuscripts but the need of the real catalogue arose. In 1807, Alexander Hamilton (1762-1824), after being enrolled in the East India Company, was obliged to stay in France after the break of the Traité d’Amiens which ensured the peace between France and England. He spent his time in describing the Sanskrit collection of the Imperial Library with the help of Langlès.11 The paradox is that the catalogue of Hamilton described less manuscripts than the Catalogus Codicum Manuscriptorum Bibliothecae regiae published seventy years before. The reason is that Hamilton described only the Sanskrit manuscripts in Devanagari and Bengali scripts. He did not treat the manuscripts from South India, in Tamil, Grantha, or Telugu scripts.

In 1732, Father le Gac mailed to Paris two Vedas written in Telugu letters on palm leaves, and the copying of the remaining two was ongoing (p. 442).

-- Anquetil-Duperron's Search for the True Vedas, Excerpt from The Birth of Orientalism, by Urs App

Hamilton had time to see all the manuscripts that he wanted to describe, but he gave a detailed description only for the texts he was interested in, like Purana or poetry. We can read this information after the manuscript number 23: “For the others manuscripts, we did not adopt any classification”. He also gave up the fundamental notion of material support. It is impossible to know in reading this catalogue if the manuscripts are written on paper or on palm-leaves while we had this information in the Catalogus Codicum Manuscriptorum Bibliothecae regiae. This catalogue is often seen as the first printed catalogue of Sanskrit manuscripts. It is indeed the first catalogue which is entirely dedicated to the Sanskrit manuscripts but we have seen how the Catalogus Codicum Manuscriptorum Bibliothecae regiae, which is the very first printed catalogue for Indian manuscripts, is stronger from the point of view of the library science. One of the principal consequences of Hamilton catalogue is a new system of letters in the call numbers. In treating only the Sanskrit manuscripts on Devanagari and Bengali scripts, he obliged to classify the manuscripts by language and by script. This is the birth of the ‘Language-Script’ system like “Sanscrit Bengali”, “Sanscrit Devanagari”, “Sanscrit Grantha”, “Sanscrit Telinga”, etc. This system is the one adopted all along the nineteenth century.

The first half of the nineteenth century is particularly interesting because of the early age of Indian studies. The bibliographical records of Hamilton were translated into French by Langlès who added the information that he could find in the Asiatic Researches particularly. Langlès died in 1824. The administration of the library had to choose between Antoine Léonard Chézy (1773-1832) and Abel Rémusat (1788-1832) to succeed him in his function of chief librarian for the oriental manuscripts. There were both the first teachers for the Sanskrit and the Chinese respectively at the Collège de France, and they were both employed in the Royal library. Beside a list of the Sanskrit manuscripts brought by Polier, Chézy did not make strong efforts to describe the collections. He largely took advantage of his position at the library to ensure his power on oriental studies and to make translation of Sanskrit literary works. The administration chose Abel Rémusat, provoking Chézy’s resignation. Rémusat kept his function until his death in 1832. He was succeeded by Sylvestre de Sacy (1758-1838) until his death in 1838. Sacy engaged as deputy librarians Toussaint Reinaud (1795-1867) and Claude Fauriel (1772-1844). This period is also marked by the works of Auguste Loiseleur-Deslongchamps (1805-1840) who was engaged to give bibliographical records for the Turkish, Persian and Indian manuscripts.

In November 1833, François Guizot (1787-1874), one of the most influential Minister of Education of the century, asked librarians to give a catalogue of the manuscripts of all kinds that were in their care. It is in this climax that worked Claude Fauriel and Auguste Loiseleur-Deslonchamps. They gave bibliographical details for the manuscripts left aside by Alexander Hamilton or freshly arrived in the library. A particular attention was given to describe the manuscript and the text that it contains. Incipit and explicit are sometimes given in original script or in transcriptions, the material used is mentioned (paper or palm leaves), the date in samvat era, the name of the author, the subject, and some bibliographical information are also given when it was possible.12

In 1844, Salomon Munk (1803-1867) was employed in the oriental section of the Manuscripts department. He gave a catalogue of the Sanskrit Manuscripts classified in western alphabetical order. Munk had knowledge in Hebrew but certainly not in Sanskrit. His catalogue is more a detailed index that reemployed Loiseleur-Deslongchamps and Fauriel data.

The second half of the century is also interesting. The Indian studies had really emerged as a scientific discipline. The collections were enriched by many personal collections gathered by scholars or diplomats. In France, Eugène Burnouf (1801-1852) made a strong link between the orientalist institutions like the Asiatic Society of Paris, the Collège de France where he was professor of Sanskrit studies, the Royal Library where he spent many hours, the Royal Press in which he was named inspector for the oriental typography. These links were instrumentals to enrich the collections. Munk’s catalogue and the catalogue for Sanskrit manuscripts classified by call numbers were both enriched with new data as new collections were acquired by the library.

This period is also marked by a real need for strong catalogues. Following the call of Guizot, Jules Taschereau (1801-1874) was named deputy administrator of the National Library in 1852 with the particular task to publish the catalogues of the national collections. At the same time, Léopold Delisle (1826-1910) was engaged in the Manuscripts Department and Toussaint Reinaud was named chief librarian for the oriental section. These three names gave a real impulse to get full descriptions of the Indian manuscripts. At that time, the collections were also enriched by many private collections of scholars like Charles d’Ochoa, Eugène Burnouf, Edouard Ariel, abbey Guérin, Frédéric Haas, and then Emile Senart.

The great and discreet architect for the building of strong catalogues for Indian manuscripts is certainly Léon Feer (1830-1902). He devoted all his life to oriental studies and all his laborious work to describe oriental collections, especially Sanskrit and Pali collections. He left a detailed catalogue of the Sanskrit manuscripts in Devanagari script of 700 folios, that means 1400 pages of his delicate handwriting. He gave incipit, explicit, ends of chapters, number of folios, dimensions for the 469 manuscripts concerned.13 He gave also the detailed catalogue of the 286 Sanskrit manuscripts in Bengali script.14

The South Indian manuscripts were at least taken into account. Léon Rodet (1832-1895), a historian for oriental mathematics, was engaged to give the catalogues of the Sanskrit manuscripts in Grantha script in 1872. He described the full collection of 41 manuscripts that were kept at that time. He began his catalogue by giving the alphabet of the Grantha script and the equivalent in devanagari for the clusters which are “difficult to analyse”. His records are shorts but they give useful information for the content. The title is given in original characters with a translation in a post-romantic French language: the Smrticandrika for example is translated as “le Clair de lune de la souvenance”, but then he got a grip on himself by giving the exact content of the manuscripts, “traité de droit coûtumier” in that case. In 1886, a huge collection of manuscripts form South India was given by a diplomat, Frédéric Haas (1843-1915). The catalogue of the Grantha manuscripts was continued by Léon Feer whose records had a more professional profile.15 They give the title, beginning and end of the text in original characters, numbers of folios, dimensions, and physical description. Léon Feer gave also the full catalogue for the Sanskrit manuscripts in Telugu script, Nandinagari script, Singhalese and Cambodian scripts. His knowledge and his ability in reading different scripts (beside Tibetan and all the scripts from South-East Asia used for the Pali manuscripts) are really impressive.

Another name for the South-Indian Manuscripts should not be forgotten. Julien Vinson (1843-1926) indeed gave the detailed catalogue for the Tamil manuscripts. At the end of the year 1867, Vinson corrected the printed proofs sent by the typographical printing workshop of the Imprimerie imperiale. We keep the third proofs corrected, ready to be printed, for the manuscripts Tamoul 1 to 204, but the booklet of 49 pages had never been published. Maybe Vinson wanted to add to this first part of the catalogue the other records that he had done. We keep indeed these records 205 to 496 in a handwritten form.16

We have to say that Julien Vinson and Léon Feer’s huge efforts were not well rewarded. The bibliographical records that they did remained mostly in a handwritten form and were never published in order to be accessible to the researchers. As we already mentioned, the National Library employed Antoine Cabaton in the very beginning of the twentieth century. Cabaton was a young scholar from the Ecole Française d’Extrême Orient. He was engaged in order to give quickly the complete catalogues of the Indian and South-East Asian collections. He took all the material given by his predecessors and simplified the shelf-mark system with the problem of the concordance that it poses nowadays.

Many great scholars worked hard to give us catalogues that are still in use today, and, in the case of Jean Filliozat, to provide us with a detailed history of the Indian collections. The future allows us to dream to some other realizations, in the field of digitalization through Gallica and detailed catalogues for the entire collection on the online catalogue “BnF Archives et manuscrits”. Different projects are in progress. The Jain manuscripts catalogue that Prof. Nalini Balbir presents in that volume is one of them.

APPENDIX

Time line

1729-1735 Sending from the “Mission du Carnate” (South India & Bengal)

1739 Catalogus codicum manuscriptorum Bibliothecae regiae. Tomus primus. Pars prima complectens codices manuscriptos orientales (E. Fourmont)

1762 Deposit by Anquetil-Duperron

1777 Sending from Faizabad by Gentil

1785 Manuscripts collected by Aussant in Bengal

1790 Langlès examines the Polier collection

1805 Death of Anquetil-Duperron. His scientific papers are given to Sylvestre de Sacy who made a deposit at the Imperial Library

1807 Catalogue des manuscrits samskrits de la bibliothèque impériale : avec des notices du contenu de la plupart des ouvrages (A. Hamilton, L. Langlès)

1833 Buying of Ducler and Reydellet collections

1840 Transmission to the Royal Library of the Hodgson collection

1847 Charles d’Ochoa collects manuscripts in North-West India

1854 Buying from Eugène Burnouf’s widow

1861 Buying of J. F. M. Guérin collection

1866 Deposit of Ariel collection

1868 Catalogue des manuscrits tamouls (1-204), corrected proof-sheet remained unpublished (J. Vinson).

1870 Buying of Grimblot collection

1877 Gift by the Académie des Inscriptions et Belles-Lettres of the Rajendralal Mitra collection

1861-1898 Buying of various collections, among which is the Garcin de Tassy collection

1886 Buying of Haas collection

1886 Deposit of the scientific papers of Eugène Burnouf

1898 The AIBL deposits the manuscripts from Kashmir collected by Alfred Foucher

1898 Emile Senart gives the Mark Aurel Stein collection

1899 Papiers d’Eugène Burnouf conservés à la Bibliothèque Nationale (L. Feer)

1907 Catalogue sommaire des manuscrits sanscrits et p¹lis. Fascicule 1 : Manuscrits sanscrits (A. Cabaton)

1908 Catalogue sommaire des manuscrits sanscrits et p¹lis. Fascicule 2 : Manuscrits p¹lis (A. Cabaton)

1912 Catalogue sommaire des manuscrits indiens, indo-chinois & malayo-polynésiens (A. Cabaton)

1925 Deposit of the Emile Senart collection

1932 Buying of the Palmyr Cordier collection

1934 État des manuscrits sanscrits, bengalis et tibétains de la collection Palmyr Cordier (J. Filliozat)

1936 État des manuscrits de la collection Émile Senart (J. Filliozat)

1941 Catalogue du fonds sanscrit. Fascicule I, nos 1 à 165 (J. Filliozat)

1970 Catalogue du fonds sanscrit. Fascicule II. Nos 166 à 452 (J. Filliozat)

1983 Catalogue des manuscrits singhalais (J. Liyanaratne)

1983 Catalogue du fonds Bengali (P. Mukherjee)

1986 A descriptive catalogue of the marathi manuscripts in the Charles d’Ochoa collection of the Bibliothèque Nationale Paris (S. G. Tulpule)

1995 Manuscrits telugu : catalogue raisonné (G. Colas, U. Colas- Chauhan)

2016 Various buyings

Forthcoming Catalogue of the Jain Manuscripts of the National Library of France (N. Balbir, J. Petit)

Handwritten Catalogues

• List of the manuscripts brought by Anquetil-Duperron (NAF 5433, f. 21)
• List of Oriental mss. (NAF 5440)
o Oriental mss. bought from Anquetil-Duperron (f. 13)
o Oriental mss. bought from Brueys (f. 18)
o Mss. sent from Faizabad by Gentil (f. 21)
o List of the mss. brought by Polier (f. 28)
o Catalogue of the Sanskrit mss. in Telinga script (f. 28v)
• Ancient catalogues of the Royal Library (NAF 5441)
o Records on some Sanskrit mss. by Claude Fauriel (f. 6)
o Records on some Sanskrit mss. (f. 40)
o Records on some Sanskrit mss. in Bengali script by Loiseleur- Deslongchamps (f. 58)
o List of the mss. in Arabic, Persian, Sanskrit and Hindustani from Polier (f. 291, 293)
o List of 47 mss. in Arabic, Persian, Hindustani and Bengali from Aussant (f. 295)
o List of the Tamil mss. from Ducler (f. 309)
o List of the books in Tamil sent by the French Company (f. 327)
o Catalogue of the Indian mss. (f. 328)
• List of the mss. sent by the Jesuit Fathers, 1729-1735 (NAF 5442), edited by Henri Omont, Missions archeìologiques franc’aises en Orient aux XVIIe et XVIIIe siécles, Paris, 1902.
• Catalogue of the Tamil mss. by Velanguani Arokium from Pondichéry, 1845 (NAF 5443)
• Records on Singhalese, Tamil, Pali mss. (Tolfrey collection) by Claude Fauriel (NAF 5444)
• Records on European mss. on India by C. Fauriel (NAF 5445)
• List of the mss. brought by Gentil (NAF 8878)
• Catalogue of the M. A. Stein collection of Kashmiri mss. given by E. Senart (Sanscrit 1044)
• Records by A. Loiseleur-Deslongchamps for the catalogue of Sanskrit mss. (Sanscrit 1045)
• Catalogue of the Sanskrit mss. by S. Munk, alphabetical order (Sanscrit 1772-1)
• Catalogue of the Sanskrit mss. (Sanscrit 1772-2)
• Catalogue of the Sanskrit-Devanagari mss. by Léon Feer (Sanscrit 1773)
• Catalogue of the Sanskrit-Bengali mss. by L. Feer (Sanscrit 1774)
• Catalogue of the Sanskrit-Grantha mss. by Léon Rodet and L. Feer (Sanscrit 1775)
• Catalogue of the Sanskrit-Telinga mss. by L Feer (Sanscrit 1776)
• Catalogue of the Sanskrit mss. in Nagra, Singhalese and Cambodian scripts by L. Feer (Sanscrit 1777)
• Catalogue of the Tamil mss. by Julien Vinson, no 1-132 (Indien 1061)
• Catalogue of the Tamil mss. by Julien Vinson, no 133-204 (Indien 1062)
• Catalogue of Tamil and Telugu mss. by J. Vinson and L. Feer (Indien 577, 578)

Published catalogues

• Étienne Fourmont, Catalogus codicum manuscriptorum Bibliothecae regiae. Tomus primus. Pars prima complectens codices manuscriptos orientales, Paris, 1739.
• A. Hamilton, L. Langlès, Catalogue des manuscrits samskrits de la bibliothèque impériale : avec des notices du contenu de la plupart des ouvrages, Paris, 1807.
• Antoine Cabaton, Catalogue sommaire des manuscrits sanscrits et p¹lis, fasc. 1 : Sanscrit 1-1102, Paris, 1907.
• Antoine Cabaton, Catalogue sommaire des manuscrits sanscrits et p¹lis, fasc. 2 : Pali 1-719, Papiers Burnouf 1-124, Papiers Feer 1-21, Paris, 1908.
• Antoine Cabaton, Catalogue sommaire des manuscrits indiens, indochinois & malayo-polynésiens, Paris, 1912.
• Jean Filliozat, « Liste des manuscrits de la collection Palmyr Cordier », Paris, 1934.
• Jean Filliozat, «Etat sommaire des manuscrits de la collection Cordier», Paris, 1936.
• Jean Filliozat, Catalogue du Fonds Sanscrit, fasc. 1 : Sanscrit 1-165, Paris, 1941.
• Agha Iftikhar Husain, A catalogue of Manuscripts in Paris : Urdu, Pundjabi and Sindhi, Karachi, 1967.
• Jean Filliozat, Catalogue du Fonds Sanscrit, fasc. 2 : Sanscrit 166-452, Paris, 1970.
• Jinadasa Liyanaratne, Catalogue des manuscrits singhalais, Paris, 1983.
• Prithwindra Mukherjee, “Catalogue du fonds Bengali.” Bulletin de l’École Française d’Extrême-Orient, vol. 72 (1983): 13–48.
• S. G. Tulpule, “A Descriptive Catalogue of the Marathi Manuscripts in the Charles d’Ochoa Collection of the Bibliothèque Nationale Paris.” Bulletin de l’Ecole Française d’Extrême-Orient, vol. 75, no. 1 (1986) : 105-23.
• Gérard Colas, Usha Colas-Chauhan, Manuscrits telugu : catalogue raisonné, Paris, 1995.

On-line catalogues and guides

• BnF – Archives et manuscrits [http://bnf.archivesetmanuscrits.fr]
• BnF – Catalogue général [http://catalogue.bnf.fr/]
• Gallica, Digitalized Library [http://gallica.bnf.fr/]
• Annie Berthier, Manuscrits, xylographes, estampages/ : les collections orientales du département des Manuscrits/ : guide, Paris, BnF, 2000 [online on Gallica]
• Guide du lecteur du département des Manuscrit s [http:// bnf.libguides.com/manuscrits]

Footnotes

1. The letter ‘Indochinois’ in the shelf-mark gathers together collections from Myanmar, Cambodia, Champa, Laos, and Thailand: the letter of the collection remained after the decolonization process...

2. Nagra script is also called Nandinagari: it is the Nigari from the Dekkan aera.

3. Antoine Cabaton, Catalogue sommaire des manuscrits sanscrits et p¹lis, Paris, E. Leroux, 1907-1908.

4. Jean Filliozat, Catalogue du fonds sanscrit. Fascicule I, nos 1 à 165, Paris, A. Maisonneuve, 1941 ; Fascicule II. Nos 166 à 452, Paris, Bibliothèque Nationale, 1970.

5. Catalogue sommaire des manuscrits sanscrits avec supplément manuscrit, call number « 8-IMPR OR-719 ». Online [http://gallica.bnf.fr/ark:/12148/ btv1b10536321f].

6. http://archivesetmanuscrits.bnf.fr

7. http://gallica.bnf.fr

8. Antoine Cabaton, Catalogue sommaire des manuscrits indiens, indo-chinois & malayo-polynésiens, Paris, E. Leroux, 1912.

9. The records of the ‘Indien’ collection will be accessible online in a near future, that will hopefully solve this problem.

10. Call number « Sanscrit 551 », online [http://gallica.bnf.fr/ark:/12148/ tv1b105326379

11. Alexander Hamilton, Catalogue des manuscrits samskrits [sic] de la Bibliothèque impériale, Paris, 1807. See also Rosane Rocher, Alexander Hamilton, 1762-1824; a chapter in the early history of Sanskrit philology, American Oriental Society, 1968.

12. All these information were reemployed in later catalogues. A copy of Hamilton’s catalogue (call number ‘Sanscrit 1782’) presents blank pages bound with the printed book precisely to add those new elements. The hand could not be identified, but this is certainly one of a librarian employed for the catalogues operations.

13. Call number ‘Sanscrit 1773’.

14. Call number ‘Sanscrit 1774’.

15. Call number ‘Sanscrit 1775’.

16. Call number ‘Indien 577’.
 

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Part 1 of 4

Anquetil-Duperron's Search for the True Vedas, Excerpt from The Birth of Orientalism
by Urs App
© 2010 University of Pennsylvania Press

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I have a larger vision or fantasy of original Indian Buddhism as an ocean with many icebergs, each representing the local textual traditions...of the different parts of the Indian world. Those icebergs are mostly gone...We have the Pali canon...the partial Sanskrit canon...They had a common core but they had many different texts in and around that basic commonality... and... there's no hope of finding them mainly for a simple physical reason, the climate of...India proper is such that organic materials...never last for more than a few hundred years. There are really no really old manuscripts in India proper. You only get the ancient manuscripts from the borderlands of India, in this case Gandhara which has a more moderate climate.

-- One Buddha, 15 Buddhas, 1,000 Buddhas, by Richard Salomon

Chapter 7: Anquetil-Duperron's Search for the True Vedas

In 1762, after his return from India, Abraham Hyacinthe ANQUETIL-DUPERRON (1731-1805) wrote to one of his former classmates at a Jansenist seminary in Utrecht, Holland:

To deepen the understanding of the history of ancient peoples, to elaborate the revolutions which peoples and languages undergo, to visit regions unknown to the rest of the people where art has preserved the character of the first ages: you will perhaps remember, with distress and sighing about my follies, that these subjects have always been the focus of my attention. (Schwab 1934:18)

From his youth, Anquetil-Duperron's interest in the world's first ages was connected to a deep religiosity that put him on the path to priesthood. It is probably during his theological studies at the Sorbonne that young Anquetil-Duperron wrote a manuscript of about a hundred pages that is now part of his dossier at the Bibliotheque Nationale in Paris.1 It is titled "Le Parfait theologien" (The Perfect Theologian), but the word "Parfait" is doubly struck through. The title is emblematic for Anquetil-Duperron's career; and the manuscript, ignored even by Anquetil-Duperron's biographers,2 merits a look.

The Perfect [crossed-out] Theologian

Anquetil-Duperron starts out by insisting that theology is "a science like philosophy" but must, unlike philosophy, stay within the limits circumscribed by "a genuine revelation, the mysteries of religion, and several dogmas transmitted to us by apostolic tradition," which form the bedrock that no one is allowed to question (p. 369r). Since natural religion is also a subject of philosophy, the proper realm of theology is that of revelation (p. 371r). Yet the idea that people have of theology is far too narrow, and Anquetil-Duperron wants in this manuscript to show how broad and deep theology must be. Chapter 3 is titled "That a theologian must be almost universal" and argues that, faced with many pretended revelations, a theologian must be equipped to judge their claims. This indicates the need for knowledge of several languages in order to read the original texts; of history to understand their context; of geography to understand their setting; and of poetry to appreciate their style. "All such knowledge thus forms part of theology" (p. 373v). Furthermore, a real theologian should know not only the Old and New Testaments and all related languages but everything ever divinely revealed and transmitted (p. 375r). He must also question Old Testament authorship:

Is Moses really the first of all writers, as has been asserted by some fathers? If that was the case, where did he get his creation story and deluge story and even the Abraham story from? Did he prophesy the past, as a monk has recently argued? Or has he only reported things that were known in his time and that he could have learned from the tradition of the patriarchs because of the long lifespan of the first humans, as the majority of authors think? But who can say if there were not other historians before Moses, and earlier books? (p. 381V)

A theologian worth the name has to go to the bottom of all these questions, research all opinions and sources ancient and modern, and must especially "discover the systems of Chaldaea, Phoenicia, and Egypt" (p. 393r). Another "thorny question" that "requires infinite caution" is that of Paradise and Adam's sin:

What is this delicious garden of which we are told? Where was it? What has become of it? 1. Was it on the moon or in the air, as some fathers have believed? 2. Was it exclusively spiritual or corporeal, or both together as St. John Damascene thought? 3. Was it in the Orient? In Syria? In Armenia? Or close to India [vers le mogol], where one ordinarily places it? 4. Or was it the entire habitable earth, as some theologians have asserted? 5. How can one reconcile what Genesis says about these four rivers [of paradise] with geography as it is now known? 6. Could the location have changed? What proofs are there of that? 7. If there is no proof: must one take recourse to parables? (p. 393v)

Such is the kind of questions over which young Anquetil-Duperron pondered. He asked himself why Moses put this narration of Adam's sin in the book of Genesis, why the angels rebelled, whether the deluge was universal, and other pressing questions (pp. 394r-v). A perfect theologian must go beyond the biblical text and learn about the histories of other peoples, including the Greeks and the Chinese, and about their religions and arts (p. 407r). With regard to languages, a theologian ought to master not only standard Hebrew and rabbinical Hebrew but also Greek, Syriac, Arabic, and Ethiopian (pp. 414v-41v), and he should also study the histories and philosophies of these peoples. After dozens of pages filled with such desiderata, Anquetil-Duperron begins to deal with the critical analysis of concrete texts, but this is where the manuscript abruptly ends (p. 481r).

Anquetil-Duperron's early manuscript already shows his interest in ancient textual sources and his boundless thirst for knowledge, and it defines the field of revelation as his working area. The task the young man had set for himself seems daunting, but his search for genuine ancient records of God's earliest revelations was to carry him far beyond the Middle East and become a drawn-out quest for the Indian Vedas that lasted from his youth to his death in 1805. His last publication -- a posthumously published annotated translation of Father Paulinus a Sancto Bartholomaeo's Viaggio alle Indie orientali (Voyage to the East Indies, 1796) that appeared in 1808 -- shows the end point of Anquetil-Duperron's theological journey of a lifetime. Taking issue with Paulinus's statement that the Ezour-vedam was "composed by a missionary and falsely attributed to the brahmins" and that the Indians' conception of Brahma, Vishnu, and Shiva clearly shows "the materialism of the Indians" and their pagan philosophy (Paulinus a Sancto Bartholomaeo 1796:66), Anquetil-Duperron vigorously defended the Ezour-vedam's genuineness ("a donkey can deny more than a philosopher can prove"3) as well as the orthodoxy of the Indian trinity:

The missionary [Paulinus] keeps forgetting that by his comparisons with the false Orpheus, the fake oracles of Zoroaster, Hermes, and the Egyptians he gives an air of falsity to the Indian dogmas .... It is no surprise that one finds the trinity in Plato, with the Egyptians, and possibly with the Pythagoreans: the earliest sages, the philosophers, have always been careful to preserve and meditate on the ancient truths. In the one finds the supreme Being, his word, his spirit. (Paulinus a Sancto Bartholomaeo 1808:3.419)

Anquetil-Duperron wrote that until Paulinus "makes positively known" who the author of the Ezour-vedam was "one cannot trust his magisterial assertions regarding erudition about India" (p. 120). But by the time this challenge was published, both Anquetil-Duperron (d. 1805) and Paulinus (d. 1806) were dead. In the meantime, several authors have faced that challenge, but so far the debate has ended inconclusively. The last word came from Ludo Rocher who, in his 1984 monograph on the Ezour-vedam, offers much interesting information but ends the discussion of authorship not with a culprit but with a list of suspects:

The question who the French Jesuit author of the EzV [Ezour-vedam] was we can only speculate on. Calmette was very much involved in the search for the Vedas; Mosac is a definite possibility; there may by some truth to Maudave's information on Martin; there is no way of verifying the references to de Villette and Bouchet. The author of the EzV may be one of these, but he may also be one of their many more or less well-known confreres. In the present state of our knowledge, we cannot go any further than that. (Rocher 1984:60)

What I said above already made me suspect that not only the Ezour-Vedam was a French work, but that the P. Calmette was the author. To acquire the certainty I had thought to speak to that, all of Paris, was the better to know the status of the issue. The venerable Abbé Dubois, who was a missionary for forty years in India, who lived with the last Jesuit missionaries, and who lived in Pondicherry, has no doubt seen, I said to myself, those curious manuscripts which made so much noise. I went on to find, and without letting him know my opinion, I asked him if we knew the author of the Ezour-Veda. "This is the P. Calmette," he told me at once. But, he added, several missionaries got their hands on it. I needed no more. I had rediscovered the trace of the illustrious Indianist who was the initiator of French scholars in this branch which is so flourishing today.

-- The Father Calmette and the Indianist Missionaries, by Father Julien Bach

In this chapter I will take up Anquetil-Duperron's challenge and offer my answer on the backdrop of a broader sequence of events: the European discovery of India's oldest sacred literature. How did Anquetil-Duperron come to regard the Ezour-vedam as genuine; and why could he, an ardent Christian, call Vedic texts "orthodox"?

Approaching the Vedas

Theological questions very much like those posed by young Anguetil-Duperron were the major motivation for the study of ancient languages and histories, and as textual critique and conflicts between secular (Chinese, Egyptian, etc.) and sacred (biblical) history stirred up debates in Europe, the study of ancient oriental languages and texts became increasingly important. Books possibly older than the Pentateuch were of special interest.

As we have seen, rumors circulated about the book of Enoch, which for a long time was regarded as possibly the oldest book in the world. It was coveted by eminent European intellectuals such as Reuchlin, Peiresc, and Kircher (Schmidt 1922) and stimulated the study of Ethiopian. Then the Jesuit figurists in China identified Enoch with Fuxi and the Yijing seemed for a while to be the world's oldest book. Its study stimulated the study of ancient Chinese texts and produced a number of excellent Sinologists like Premare, Visdelou, Foucquet, and Gaubil.

India was also associated with Enoch's book since 1553 when Guillaume Postel suggested in De originibus that "treasures of antediluvian books" stored in India could include "the work of Enoch" (Postel 1553b:72). But scriptures of Indian rather than mideastern origin were also mentioned among the world's oldest. Henry Lord's 1630 book stated in the introduction that God gave Brammon "a Booke, containing the forme of divine Worshippe and Religion" (p. 5). Since this divine work (which Brammon took to the East, "the most noble part of the world") reportedly was transmitted in the first world age, it must have been the world's oldest book; but it was lost at the end of the first yuga. In the second world age, after the great flood, God again "communicated Religion to the world" in "a book of theirs called the SHASTER, which is to them as their Bible, containing the grounds of their Religion in a written word" and was delivered "out of the cloud into the hand of Bremaw" (Lord 1630: Introduction). Lord's Shaster is said to consist of three tracts -- a book of precepts, the ceremonial law, and the observations of castes (p. 40) -- of which Lord translated some parts garnished with his (mostly critical) comments. But this information got relatively little publicity in Europe.4 The same author's "The Religion of the Persees" described the religion of the Parsees in India, who have a "Booke, delivered to Zertoost [Zarathustra], and by him published to the Persians or Persees" (p. 27) and furnished translations of some extracts. Lord's two thin volumes, which are often bound together, deal exactly with the two major areas of Anquetil-Duperron's work more than a century later: his research on the oldest texts of Persian origin found in India's Parsee community at Surat and his work on ancient India's religious literature.

For people in search of the world's oldest books, India's mysterious Vedas had a particular attraction, even though -- or perhaps because -- information about them often consisted of little more than the names of its four parts and the assertion of great antiquity. Agostinho de Azevedo's report about the Vedas and Shastras of India found its way into Johannes Lucena's Historia da Vida do Padre Francisco de Xavier (1600) and Diogo do Couto's Decada Quinta da Asia (1612), and from there into other works including Holwell's (see Chapter 6). The report in the Livro da Seita dos Indios Orientals by the Jesuit Giacomo Fenicio from the early seventeenth century was plagiarized by Baldaeus (1672) and also got some publicity. However, both Fenicio's and Azevedo's data were based not on the Vedas but on other texts.5

In the seventeenth century, bits and pieces of information about the Vedas from Heinrich Roth/Kircher, Francois Bernier, Jean Baptiste Tavernier, and others were floating around, and even Johann Joachim MULLER'S (1661-1733) (in)famous De tribus impostoribus contained a passage about them. The false date of 1598 on the original printed edition of these Three Impostors led some researchers6 to conclude that this book contained the earliest Western mention of the four Vedas; but Winfried Schroder has proved that the book is by Muller and was written almost a century later, in 1688 (Muller 1999; Mulsow 2002:119). Muller had been involved in oriental studies, and his Veda passage shows beautifully how competition by alternative revelations and older texts could be used to destabilize Christianity, whether in jest -- as seems to have been his intention -- or in earnest, as his readers understood it. Muller's passage about the Vedas occurs in the context of an attack on Christianity on the basis of competing revelations that form the basis of the sacred scriptures of the "three impostors" Moses, Jesus, and Mohammed:

By a special revelation? Who are you to say this? Good God! What a hotchpotch of revelations! Do you rely on the oracles of the heathen? Already antiquity laughed about this. How about the testimony of your priests? I offer you others who contradict them. Hold a debate: but who will be the judge? And what will be the outcome of the controversy? You cite the writings of Moses, of the prophets, and of the apostles? The Koran will be held against you which on the basis of the ultimate revelation calls them corrupt; and its author boasts of having cut by divine miraculous intervention the corruptions and quarrels of the Christians with his sword, like Moses those of the heathens. (Osterreichische Nationalbibliothek Wien, Cod. 19540, pp. 8-9)

After this argument of mutually contradictory absolute truth claims -- which was already advanced in the thirteenth century by Roger Bacon in the context of his discussion of the religious debates in front of the great Khan -- Muller brings up the delicate topic of chronology, which was much discussed after Martino Martini's publications of the 1650s:

Indeed, Mohammed subjugated Palestine by force, as had Moses, and both were guided by great miracles. And their followers oppose you, as do the Veda and the collections of the Brachmans that date from 14,000 years ago, to say nothing of the Chinese. You, who hide yourself in this corner of Europe dismiss these religions and deny their validity, and you are right to do so; but the others negate yours with the same ease. (p. 9)

This kind of "foreign" perspective was also adopted by the author of the Letters by a Turkish Spy which will be quoted below, and in the eighteenth century it was quite fashionable and used, for example, by Montesquieu in his Lettres Persanes and by Voltaire in many writings. Instead of making the "older-is-better" argument, however, Muller immediately undercuts the authority of even the oldest scriptures of the world:

And what miracle could not convince men if [they are so credulous as to believe] that the world has been born from a scorpion's egg, that the earth is carried on the head of a bull, and that the ultimate basis of things would be formed from the three Vedas if some jealous son of the Gods had not stolen the first three volumes? Our people would laugh about this, and this would be another argument for them in support of the soundness of their religion, even if it has no basis except in the brains of their priests. Besides, from where did they get those enormous amounts of scriptures, packed with lies, about the heathen gods? (p. 9)

At the end of the seventeenth century, the reputation of the Vedas and of Sanskrit for great antiquity was also reflected in the much-read Letters writ by a Turkish Spy, whose eight volumes were reprinted many times. The third volume contains the following observation that Holwell, among others, adduced in support of his idea of humanity's origin in India (Holwell 1771:3.157):

But that seems very strange which thou relatest, of a certain Language among the Indians, which is not vulgarly spoken; but that all their Books of Theology, and Pandects of their Laws, the Records of their Nation, and the Treatises of Human Arts and Sciences are written in it. And that this Language is taught in their Schools, Colleges, and Academies, even as Latin is among the Christians. I cannot enough admire at this; for, where and when was this Language spoken? How came it to be difus'd? There seems to be a Mystery in it, that none of their Brachmans can give any other Account of this, save, that it is the Language, wherein God gave, to the first Creature he made, the four Books of the Law: which according to their Chronology, was above Thirty Million Years ago. (Marana et al. 1723:3.171-72)

These "four Books of the Law" are of course the four Vedas. The continuation of this "Turkish Spy" letter beautifully shows the subversive potential of such news from the Orient at the end of the seventeenth century:

I tell thee, my dear Brother, this News has started some odd Notions in my Mind: For when I consider, That this Language, as thou sayest, Has nothing in it common with the Indian that is now spoken nor with any other Language of Asia, or the World; and yet, that it is a copious and regular Language, learne'd by Grammar, like the other material Languages; and that, in this obsolete Language Books are written, wherein it is asserted, That the World is so many Millions of Years old; I could almost turn Pythagorean, and believe, The World to be within a Minute of Eternal. And, where would be the Absurdity? Since God had equally the same infinite Power, Wisdom and Goodness, from all Eternity, as he had Five or Six thousand Years ago. What should hinder him then from exerting these divine Attributes sooner? What should retard him from drawing forth this glorious Fabrick earlier, from the Womb of Nothing? Suffer thy Imagination to start backwards, as far as thou canst, even to Millions of Ages, and yet thou canst not conceive a Time, wherein this fair unmeasurable Expanse was not stretch'd out. As if Nature her self had engraven on our Intellect, this Record of the Worlds untraceable Antiquity, in that our strongest, swiftest Thoughts, are far too weak and slow, to follow time back to its endless Origin." (p. 172)

De Nobili's Vedic Restoration Project

Since access to the Vedas was nearly impossible, most of the information about their content was pure fantasy. We have seen in the chapter on Holwell how easy it was to be misled by speculation. But a few missionaries (whose writings were mostly doomed to sleep in archives for several centuries) were in a position to consult vedic texts or question learned informants. The Jesuit Roberto DE NOBILI (1577-1656) obtained direct access to some Vedas from his teacher, a Telugu Brahmin called Shivadharma.

Nobili is the first European known to have read parts of the Vedas. In a number of his works defending his strategy of tolerating aspects of Brahminical lifestyle among his converts, he cites directly from the texts associated with the Black Yajur Veda... Nobili’s access to these texts was mediated by the Telugu Brahmin convert who taught him Sanskrit, Śivadharma or Bonifacio... Śivadharma, who had falling out with Nobili, assisted [Goncalo] Fernandes with scriptural quotations in his 1616 treatise attacking Nobili... as Fernandes did not know Sanskrit, the texts were translated into Tamil by Śivadharma and only thence into Portuguese by Fernandes with his assistant Andrea Buccerio. This kind of mediated access to Sanskrit texts, likely the same method used by Azevedo and Rogerius, would be repeated in the following century by other missionaries.

-- The Absent Vedas, by Will Sweetman

He wrote that the four traditional Vedas are "little more than disorderly congeries of various opinions bearing partly on divine, partly on human subjects, a jumble where religious and civil precepts are miscellaneously put together" (Rubies 2000:338). Having been told in 1608 that the fourth Veda was no longer extant, the missionary decided to proclaim himself "teacher of the fourth, lost Veda which deals with the question of salvation" (Zupanov 1999:116). De Nobili apparently believed, like his contemporary Matteo Ricci in China, that though original pure monotheism had degenerated into idolatry, vestiges of the original religion survived and could serve to regenerate the ancient creed under the sign of the Cross. After his failed experiment with Buddhist robes (see Chapter I), Ricci adopted the dress of a Confucian scholar, asserted that the Chinese had anciently been pure monotheists, and proclaimed Christianity to be the fulfillment of the doctrines found in ancient Chinese texts. A few years later, Ricci's compatriot de Nobili presented himself in India as an ascetic "sannayasi from the North" and "restorer of 'a lost spiritual Veda'" (Rubies 2000:339) who hailed from faraway Rome where the Ur-tradition had been best preserved. In his Relafao annual for the year 1608, Fernao Guerreiro wrote on a similar line that he was studying Brahmin letters to present his Christian message as a restoration of the spiritual Veda, the true original religion of all countries, including India whose adulterated vestiges were the religions of Vishnu, Brahma, and Shiva (p. 344).

For de Nobili, the word "Veda" signified the spiritual law revealed by God. He called himself a teacher of Satyavedam, that is, the true revealed law, who had studied philosophy and this very law in Rome. He maintained that his was exactly the same law that "by God's order had been taught in earlier times by Sannyasins" in India (Bachmann 1972:154). De Nobili thus had come to India to restore satyavedam and to bring back, as the title of his didactic Sanskrit poem says, "The Essence of True Revelation [satyavedam]" (Castets 1935:40). De Nobili's description of the traditional Indian Vedas clearly shows that he did not regard them as "genuine Vedas" or genuine divine revelations. That de Nobili was for a long time suspected of being the author of the Ezour-vedam is understandable because in that text Chumontou has fundamentally the same role as de Nobili: he exposes the degenerate accretions of the reigning clergy's "Veda," represented by the traditional Veda compiler Biache (Vyasa), in order to teach them about satyavedam, the divine Ur-revelation whose correct transmission he represents against the degenerate transmission in the Vedas of the Brahmins. This "genuine Veda" had once upon a time been brought to India, but subsequently the Indians had forgotten it and instituted the false Veda that is now religiously followed. The common aim of de Nobili and of Chumontou was the restoration of the true, most ancient divine revelation (Veda) and the denunciation of the false, degenerated Veda that the Brahmins now call their own.

In the wake of Ricci in China and de Nobili in India, the desire to find and study ancient texts and to acquire the necessary linguistic skills to handle them was increasing both among China and India missionaries, and this desire was clearly linked to the idea of a common Ur-tradition and its local vestiges that could be put to use for "accommodation" or, as I prefer to call it, "friendly takeover." What we have observed in other chapters, namely, that religion is deeply linked to the beginnings of the systematic study of oriental languages and literatures, clearly also applies to India; and if such study produced wondrous Egyptian (Kircher) and Chinese figurist flowers in the seventeenth and early eighteenth centuries, the heyday of India in this respect was yet to come.

Calmette's Veda Purchase

At the beginning of the eighteenth century, Europeans in search of humanity's oldest texts received some enticing news in letters by Jesuit missionaries in India. For example, on January 30, 1709, Pierre de la Lane wrote in a letter that Indians are idolaters but also have some books that prove "that they had antiently a pretty distinct Knowledge of the true God." The missionary went on to quote the beginning of the Panjangan almanac that, as we saw in Chapter I, was among the earliest materials that impressed Voltaire about India (Pomeau 1995:161). In John Lockman's English translation of 1743, this passage reads as follows:

I worship that Being who is not subject to Change and Disquietude; that Being whose Nature is indivisible; that Being whose Simplicity admits of no Composition with respect to Qualities; that Being who is the Origin and Cause of all Beings, and surpasses 'em all in Excellency; that Being who is the Support of the Universe, and the Source of the triple Power." (Lockman 1743:2.377-78)

Father de la Lane wrote that the majority of Indian books are works of poetry and that "the Poets of the Country have, by their Fictions, imperceptibly obliterated the Ideas of the Deity in the Minds of these Nations" (p. 378). But India also has far older books, especially the Veda:7

As the oldest Books, which contained a purer Doctrine, were writ in a very antient Language, they were insensibly neglected, and at last the Use of that Tongue was quite laid aside. This is certain, with regard to their sacred Book called the Vedam, which is not now understood by their Literati; they only reading and learning some Passages of it by Heart; and these they repeat with a mysterious Tone of Voice, the better to impose upon the Vulgar. (pp. 378-79)

Such mystery, antiquity, and potential orthodoxy whetted the appetite of Europeans with an interest in origins and ancient religion. After Abbe Jean-Paul Bignon had been nominated to the post of director of the Royal Library in 1719 and of the special library at the Louvre in 1720 (Leung 2002:130), he gave orders to acquire the Vedas. But this was easier said than done. In 1730 a young and linguistically gifted Jesuit by the name of Jean CALMETTE (1693-1740), who had joined the Jesuit India mission in 1726, wrote about the difficulties:

Those who for thirty years have written that the Vedam cannot be found were not completely wrong: there was not enough money to find them. Many people, missionaries, and laymen, have spent money for nothing and were left empty-handed when they thought they would get everything. Less than six years ago [in 1726] two missionaries, one in Bengal and the other one here [in Carnate], were duped. Mr. Didier, the royal engineer, gave sixty rupees for a book that was supposed to be the Vedam on the order of Father Pons, the superior of [the Jesuit mission of] Bengal. (Bach 1847:441)

But in the same letter Calmette announced that he was certain of having found the genuine Vedas:

The Vedams found here have clarified issues regarding other books. They had been considered so impossible to find that in Pondicherry many people could not believe that it was the genuine Vedam, and I was asked if I had thoroughly examined it. But the investigations I have made leave no doubt whatsoever; and I continue to examine them every day when scholars or young brahmins who learn the Vedam in the schools of the land come to see me and I make them recite it. I even recite together with them what I have learned from some text's beginning or from other places. It is the Vedam; there is no more doubt about this. (p. 441)

Calmette achieved this success thanks to a Brahmin who was a secret Christian, and in 1731 he reported having acquired all four Vedas, including the fourth that de Nobili had thought lost (p. 442). In 1732, Father le Gac mailed to Paris two Vedas written in Telugu letters on palm leaves, and the copying of the remaining two was ongoing (p. 442).

[W]hile Calmette did obtain the Rg, Yajur, and Sama Veda samhitas, his “Adarvana Vedam” is in fact an assortment of tantric and magical texts connected with goddess worship called Atharvanatantraraja and Atharvanamantraśāstra.

-- The Absent Vedas, by Will Sweetman

From the early 1730s Father Calmette devoted himself intensively to the study of the Vedas and wrote on January 24, 1733:

Since the King has made the decision to form an Oriental library, Abbe Bignon has graced us with the honor of relying on us for research of Indian books. We are already benefiting much from this for the advancement of religion; having acquired by these means the essential books which are like the arsenal of paganism, we extract from it the weapons to combat the doctors of idolatry, and the weapons that hurt them the most are their own philosophy, their theology, and especially the four Vedam which contain the law of the brahmins and which India since time immemorial possesses and regards as the sacred book: the book whose authority is irrefragable and which derived from God himself. (Le Gobien 1781:13.394)

The opponents in this combat were mainly Brahmins who considered the Europeans worse than outcasts. Calmette explained: "Nothing is here more contrary to [our Christian] religion than the caste of brahmins. It is they who seduce India and make all these peoples hate the name of Christian" (p. 362). The label Prangui, which the Indians first gave to the Portuguese and with which "those who are ignorant about the different nations composing our colony designate all Europeans" (p. 347), was a major problem from the beginning of the mission, and the Jesuits' Sannyasi attire and "Brahmin from the North" identity were in part designed to avoid such ostracism. The fight against the Brahmin "ministers of the devil" who "never cease to pursue their plan to ruin both our church and the Christians who depend on it" (p. 363) is featured prominently in Calmette's letters, and it is clear that the Frenchman meant business when he spoke about stocking up an arsenal of weapons especially from the four Vedas for combating these doctors of idolatry.

The preparation consisted in the intensive study of Sanskrit and a survey of India's sacred literature, in particular, of the Vedas.

The Veda has occupied an ambiguous position in Hinduism. On the one hand, many Hindus have proclaimed it their most authoritative and sacred body of literature. On the other, for the past two thousand years its contents have been almost completely unknown to the vast majority of Hindus, and have had virtually no relevance to their religious practices. In the last centuries before the Common Era, access to the Vedic texts was limited to male members of the three highest social classes, and since at least the second century CE, Hindu law-makers have declared that only male Brahmins are eligible to study the Veda. Between then and now, the great majority of the people we retrospectively identify as “Hindu” have been deliberately excluded from the Veda, and for most of this period we have little means of knowing whether such people accepted its authority. In ancient India, the maintenance of the Veda’s exclusivity was largely dependent on two factors: first, that it was prohibited to commit the Vedic texts to writing; second, that Brahmins were the guardians not only of the Vedas, but also of Sanskrit. By excluding all except male Brahmins from learning Sanskrit, the Veda was kept out of the majority’s reach. However, after the Sanskrit of the Vedas had developed, in the last centuries BCE, into the distinct, post-Vedic “Classical Sanskrit”, the content of the Vedas became inaccessible even to many Brahmins. Already in the Mānavadharmaśāstra, a Brahminical text composed probably around the 2nd century CE (Olivelle 2004), there is a reference to Brahmins who recite the Veda but do not understand it, and ethnographies attest to the existence of such persons today. This neglect of the content of the Vedas, together with the sustained emphasis on their correct recitation, signals the prevalent belief that the sacredness of these texts is in their sounds rather than their meaning. Thus, to recite correctly, or to hear such a recital, is intrinsically efficacious.

-- A religion of the book? On sacred texts in Hinduism, by Robert Leach

Of course, Calmette was eager to find any possible allusion to Jesus and major events of the Old and New Testaments. He searched for textual traces of the deluge and asked himself whether Vishnu is Jesus, if Chambelam means Bethlehem, and if the Brahmins stem from the race of Abraham (pp. 379-85). But the study of Sanskrit was also useful for disputing with Brahmins and scholars:

Up to now we have had little dealings with this kind of scholars; but since they noticed that we understand their books of science and their Samouscroutam [Sanskrit] language, they begin to approach us, and because they are intelligent and have principles, they follow us better than the others in dispute and agree more readily to the truth when they have nothing solid to oppose it. (p. 396)

Naturally, Calmette profited from the experience of other missionaries who had mastered difficult languages and were interested in antiquity, for example, Claude de Visdelou who resided in Pondicherry for three decades and was very familiar with missionary tactics and methods in China.8 But even more important, in 1733 a learned fellow Jesuit by the name of Jean-Francois PONS (1698-1751) had joined Calmette in the Carnate mission. Pons and Calmette came from the same town of Rodez in southern France, had both joined the Jesuit novitiate in Toulouse, were both sent to India, and were both studying Sanskrit. Pons had arrived in India two years prior to Calmette, in 1724, and spent his first four years in the Carnate region. It was Pons who had tried to buy a copy of the Veda for 60 rupees in 1726, only to find out that he had fallen victim to a scam. From 1728 to 1733, he was superior of the Bengal mission, and it is during this time that he studied Sanskrit. As superior in Chandernagor he became an important channel for the European discovery of India's literature. He spent on behalf of Abbe Bignon and the Royal Library in Paris a total of 1,779 rupees for researchers, copyists, and manuscripts in Sanskrit and Persian. They included the Mahabharata in 17 volumes, 24 volumes of Puranas, 31 volumes about philology, 22 volumes about history and mythology, 7 volumes about astronomy and astrology, and 8 volumes of poems, among other acquisitions (Castets 1935:47). Though Pons was Calmette's junior by five years, he was thus more experienced and knowledgeable than his countryman when he joined the Carnate mission for a second time in 1733, and the two gifted missionaries could combine their efforts.

In 1735 Calmette described some of the benefits of the study of Sanskrit and the Vedas for his mission:

Ever since their Vedam, which contains their sacred books, has been in our hands, we have extracted texts suitable for convincing them of the fundamental truths that ruin idolatry; because the unity of God, the characteristics of the true God, salvation, and reprobation are in the Vedam; but the truths that are found in this book are only sprinkled like gold dust on piles of dirt; because the rest consists in the principle of all Indian sects, and maybe the details of all errors that make up their body of doctrines. (Le Gobien 1781:13.437)

Vedic Talking Points and Broken Teeth

From the early 1730s Calmette thus collected -- probably with the help of knowledgeable Indians and later of Pons -- examples of "fundamental truths" as well as "details of all errors" from the Vedas. This was the first systematic effort by Europeans to study such a mass of ancient Indian texts; and it was not an easy task because the language of these texts proved to be so difficult that even most Indians were at a loss:

What is surprising is that the majority of those who are its depositaries do not understand its meaning because it is written in a very ancient language, and the Samouscroutam [Sanskrit], which is as familiar to the scholars as Latin is among us, is not yet sufficient [for understanding] unless aided by a commentary both for the thought and for the words. It is called the Maha Bachiam, the great commentary.9 Those who make that kind of book their study are first-rate scholars among them. (p. 395)

At the time there were only six active Jesuit missionaries in the whole Carnate region around Pondicherry (p. 391), but they were assisted by many more Indian catechists who were essential for the mission. The missionaries could not personally go to some regions because of Brahmin opposition and other reasons, and to preach there was a main task of these catechists. Calmette's objective in studying the Vedas was not a translation of any part of them. That would definitely have been impossible after just a few years of study, even with the help of Pons. The language of these texts, particularly that of earlier Vedas, was a tough nut to crack even for learned Indians. In a letter dated September 16, 1737, Calmette wrote to Father Rene Joseph de Tournemine in Paris:

I think like you, reverend father, that it would have been appropriate to consult original texts of Indian religion with more care; but we did not have these books at hand until now, and for a long time they were considered impossible to find, especially the principal ones which are the four Vedan. It was only five or six years ago that, due to [the establishment of] an oriental library system for the King, I was asked to do research about Indian books that could form part of it. I then made discoveries that are important for [our] Religion, and among these I count the four Vedan or sacred books. But these books, which even the most able doctors only half understand and which a brahmin would not dare to explain to us for fear of a scandal in his caste, are written in a language for which Samscroutam [Sanskrit], the language of the learned, does not yet provide the key because they are written in a more ancient language. These books, I say, are in more than one way sealed for us. (Le Gobien 1781:14.6)

But Calmette tried his hand at composing some verses in Sanskrit and wrote on December 20, 1737, after a bout of fever that had hindered his study of Sanskrit: "I could not help composing a few verses in this language, in the style of controversy, to oppose them to those poured forth by the Indians" (Castets 1935:40). Calmette was inspired by de Nobili's writings that were stored at the Pondicherry mission and seems to have partly copied and rearranged de Nobili's Sattia Veda Sanghiragham (Essence of genuine revelation) (p. 40), whose title expresses exactly the idea that seems to have influenced Calmette so profoundly: the notion of a true Veda (satya veda).

Unlike de Nobili who had thought that the fourth Veda was lost and had presented himself as the guru who brought at least its teaching back to India, Calmette had also bought the fourth Veda10 and found that it was far more readable and therefore of somewhat later origin:

[W]hile Calmette did obtain the Rg, Yajur, and Sama Veda samhitas, his “Adarvana Vedam” is in fact an assortment of tantric and magical texts connected with goddess worship called Atharvanatantraraja and Atharvanamantraśāstra.

-- The Absent Vedas, by Will Sweetman

There are texts that are explained in their theology books: some are intelligible for a reader of Sanskrit, particularly those that are from the last books of the Vedan, which by the difference of language and style are known to be more than five centuries younger than the earlier ones. (Le Gobien 1781:14.6)

Even if the Vedas remained for the most part a sealed book for Calmette and Pons, they could make a survey of their contents and pick out certain topics, stories, and quotations that could be used as talking points in debates and serve as "weapons" in the missionary "arsenal." One goal of such a collection of "truth" and "error" passages drawn from the Veda was their use in public disputes against Brahmins. A favorite tactic mentioned by Calmette is the following:

Another way of controversy is to establish the truth and unity of God by definitions or propositions drawn from the Vedam. Since this book is among them of the highest authority, they do not fail to admit this. Following this, it is very easy to reject the plurality of gods. Now if they reply that this plurality is found in the Vedam, which is true, it is confirmed that there is a manifest contradiction in their law as it does not accord with itself. (Le Gobien 1781:13.438)

The verbal operations in such writing as Patai's (who has outstripped even his previous work in his recent The Arab Mind 134 [The Indian Mind] ) aim at a very particular sort of compression and reduction. Much of his paraphernalia is anthropological -- he describes the Middle East [India] as a "culture area" -- but the result is to eradicate the plurality of differences among the Arabs [Indians] (whoever they may be in fact) in the interest of one difference, that one setting Arabs [Indians] off from everyone else. As a subject matter for study and analysis, they can be controlled more readily. Moreover, thus reduced they can be made to permit, legitimate, and valorize general nonsense of the sort one finds in works such as Sania Hamady's Temperament and Character of the Arabs [Temperament and Character of the Indians]. Item:

The Arabs [Indians] so far have demonstrated an incapacity for disciplined and abiding unity. They experience collective outbursts of enthusiasm but do not pursue patiently collective endeavors, which are usually embraced halfheartedly. They show lack of coordination and harmony in organization and function, nor have they revealed an ability for cooperation. Any collective action for common benefit or mutual profit is alien to them.

The style of this prose tells more perhaps than Hamady intends. Verbs like "demonstrate," "reveal," "show," are used without an indirect object: to whom are the Arabs [Indians] revealing, demonstrating, showing? To no one in particular, obviously, but to everyone in general. This is another way of saying that these truths are self-evident only to a privileged or initiated observer, since nowhere does Hamady cite generally available evidence for her observations. Besides, given the inanity of the observations, what sort of evidence could there be? As her prose moves along, her tone increases in confidence: "Any collective action ...is alien to them." The categories harden, the assertions are more unyielding, and the Arabs [Indians] have been totally transformed from people into no more than the putative subject of Hamady's style. The Arabs [Indians] exist only as an occasion for the tyrannical observer: "The world is my idea."

-- Orientalism, by Edward W. Said

Calmette described various dispute strategies that are based on the knowledge of the Vedas and address themes such as the concept of a world soul, punishment in hell, and reward in paradise. (pp. 445-50).

Like de Nobili, Calmette thought that the word "Veda" referred to the divinely revealed "word of God" and explained: "I translated the word Vedam by divine scriptures [divines Ecritures] because when I asked some brahmins what they understood by Vedam, they told me that for them it means the word of God" (p. 384). But if this was God's revelation, then it had been incredibly corrupted. The best proof of this was that Calmette had to look so hard for those little specks of gold. The more he studied, the clearer it must have become to him that de Nobili had been right in concluding that the Indian Veda was far removed from the "genuine Veda" or satya vedam, that is, the divine revelation to the first patriarchs. That true Veda had been disfigured in India and needed to be restored to its ancient glory. It is for this purpose that Calmette collected both the specks of gold and the worst symptoms of degeneration in the Veda. In the quoted example, the unity and goodness of God were first confirmed on the basis of Vedic passages and then contrasted with very human failings and even crimes of Indian gods like Shiva and Vishnu. In this manner an inner contradiction of the Veda could be exposed, and the opponents in the debate who could not deny the accuracy of the quotations from the Vedas could be caught in a no-win, "heads I win, tails you lose" type of situation.

Such tactics thus required intensive study of Indian sacred scriptures. Since the Indian catechists were almost never from the Brahmin caste, they were at best familiar with some puranic literature but certainly not with the Vedas. But since they most often had to conduct the debates, the quotations from the Vedas and talking points had to be set in writing; and because the disputes were held in front of ordinary people, such texts and quotations needed to be in Telugu rather than Sanskrit. In the Edifying and curious letters there are many examples of disputes involving catechists; but one of them is of particular interest here since it features a catechist who used exactly the kind of text that could have resulted from Calmette's "talking points" effort. The letter by Father Saignes is dated June 3, 1736, a couple of years after the acquisition and copying of the Vedas, and it stems from the very region in which Calmette worked:

A brahmin, the intendant of the prince, passed through a village of his dependency and saw several persons assembled around one of my catechists who explained the Christian law to them. He stopped, called him, and asked him who he was, of what caste, what job he had, and what the book which he held in his hand was about. When the catechist had answered these questions, the brahmin took the book and read it. He just hit upon a passage which said that the gods of the land are no more than feeble men. "That's a rare teaching," said the brahmin, "and I would like you to try to prove that to me." "Sir," replied the catechist, "that will not be difficult if you order me to do so." "If that's all you need then I order you," rejoined the brahmin. The catechist began to recite two or three events from the life of Vishnu, which were theft, murder, and adultery. The brahmin wanted to change the topic [detourner le discours]; but the catechist would not let him and pressed on even more. The brahmin realized too late that he had become caught in a dispute without paying attention to his status as a brahmin; and not knowing how to extricate himself honorably from this affair, he flew into a violent rage against the Christian law. "Law of Pranguis," he said, "law of miserable Parias, infamous law." "Permit me to say this," said the catechist, "the law is without stain: the sun is equally worshipped [adore] by the brahmins and the Parias, and it must not be called the sun of the Parias even though they worship it just as the brahmins do." This comparison enraged the brahmin even more and he had no other response than to hit the catechist several times with his stick. He also hit him on the mouth and shattered all his teeth, and he had him chased out of the village like a Parias, prohibiting him ever to come there again and ordering the villagers to never give him shelter. (Le Gobien 1781:14.29-30).

Father Saignes wrote that this catechist "explained the Christian law" to his local audience and that for this purpose he used a "book" that one could practically open at random and hit upon a passage that says that "the gods of the land are no more than feeble men." Was this a praeparatio evangelica type of work that denounces the reigning local religion (see Chapter I) in order to prepare the people for the Good News of the Christians? At any rate, it must have been a book in Telugu whose content stemmed from the Carnate missionaries who intensively studied the local religion and prepared such materials for the catechists. All this would seem to point to Father Calmette and Father Pons who at that very time (in the mid-1730s) and in that very region devoted much time to the study of the sacred scriptures of India.

We do not know what book the catechist read, but to my knowledge, the only extant text that would fit the missionary's description is the Ezour-vedam. A Telugu translation of this text must have existed since both Anquetil-Duperron's and Voltaire's Ezour-vedam manuscripts contain the following passage:

Biache. I would now be interested in knowing the names of the different countries inhabited by people and the differences among them. You have told me about heaven and hell. Give me a brief description of the earth which brings me up to date on all the different countries that are inhabited.

Chumontou responding to the question tells him the names of the different countries he knew and marks their location for him. Those interested can find them on the other page in the Telegoa language.11

Apart from indicating that the Ezour-vedam's original French text had been translated into Telugu and was illustrated with a map, this passage is also extremely significant because it shows that the Ezour-vedam was designed for use by missionaries or catechists in the region where Telugu is spoken. It is one of two passages in the book that betrays the book's intended use. The target audience must have spoken Telugu, and the content of the map must have conveyed not classical Indian geography but rather a more correct and modern vision of the world and its countries. World maps played an important role in the Christian mission since the vast advantage in knowledge they embodied could boost the claim of expertise about other unknown regions such as heaven and hell. Ricci's world maps created quite a sensation in China but I ignore if seventeenth-century world maps from the Indian missions are extant in some Indian or Roman archives.

Thus a Telugu version of the Ezour-vedam could very well have been in the hands of that catechist. Opening the Ezour-vedam at random, one may indeed hit upon some passage that could enrage a Brahmin. For example,

Are you stupid enough to overlook even what is right there before your eyes? What you say about the inhabitants of the air is completely insane! How can beings born of a man and a woman and therefore with a body like us live in the air and keep afloat? ... There is only one god, and there has never been any other; this god is not born from Kochiopo, and those who are born from him were never gods. They are all simply men, composed of a body and a soul like us. If they were gods, they would not be numerous, one would not have seen them getting born, and they would not be subject to death. (Rocher 1984:161-62)

There are many other pages in the Ezour-vedam that more or less fit the missionary's description, but the following example may suffice to make the point: "I will not stop, however, to repeat and tell you that Brahma is no God at all, that Vishnu is no God either, and neither are Indra and all the others on whom you lavish this name; and Shiva, finally, is no God either, and even less the Lingam" (p. 180).

The speaker of these words in the Ezour-vedam, Chumontou, uses a method that strangely resembles Calmette's: "in order to instruct people and save them," Chumontou examines common features of Indian religion such as the "different incarnations" of its gods and "refutes them through the words of the Vedan" (p. 135) -- the very "weapons" that, according to Calmette who was proud of this method, hurt the Brahmins most. But there is another feature that links Calmette to the Ezour-vedam and the other texts found by Francis Ellis in 1816 among the remains of the Jesuit library at Pondicherry: his overall view of the Vedas.

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Part 2 of 4

True and False Vedas

Ludo Rocher has pointed our that for many Europeans the word Vedam (which is Veda pronounced the Tamil way) signified the sacred scripture or Bible of the Indians. La Croze, for example, defined it as "a collection of ancient sacred books of the Brachmans" that "has among these idolaters the same authority the Holy Scripture has among us" (Rocher 1984:65). However, for Paulinus a Sancto Bartholomaeo, the word "Veda" "does not signify exclusively a sacred book but implies in general as much as a sacred law, whether observed by Indians or other nations" (p. 65). Of course, Paulinus famously (and wrongly) [??!] argued that "the Vedas" do not exist as a specific set of ancient Indian scriptures and that the Indians call many texts, even non-Indian ones, "Vedas." But modern southern Indian usage agrees with Paulinus's view about the word, as the entries in the University of Madras Tamil Lexicon cited by Rocher (1984:65) show:

vetam: 1. The Vedas; 2. The Jaina scriptures; 3. The Bible; ...
veta-k-karan: Christian (the only meaning!)
veta-pustakam: 1. The Vedas; 2. The Bible.
veta-vakkiyam: 1. Vedic text; 2. Gospel truth.
veta-vakkiyanam: 1. Commentaries on the Vedas; 2. Expounding the Bible.

As mentioned above, Calmette defined the word "Veda" as "divine scriptures [divines Ecritures]" and explained this use in a letter of the year 1730, which is when he got hold of the Vedas (Le Gobien 1781:13-384). But in order to understand how the author of the Ezour-vedam understood this word, we need to examine its use in the Ezour-vedam and in the notes published by those researchers who saw the originals of the other Pondicherry Vedas before they vanished in the 1930s (Rocher 1984:75). In the Ezour-vedam's first book, the fourth chapter is titled "Of the Vedams," and it is here that we can find the best expression of the Ezour-vedam author's overall view of the Vedas. In this chapter, Biache asks Chumontou how the vedams have come to humankind and who its authors are. Chumontou's explanation begins as follows:

At the outset, God dictated them [the vedams] to the first man, and ordered that he communicate them to the other men so that they might learn in that way to do good and avoid evil. These are the names that one gave to them: the first is called Rik, the second Chama, the third Zozur, and the fourth Adorbo. (Sainte-Croix 1778:1.200)12

Though the first man was in the Ezour-vedam's previous chapter called Adimo ("Adimo is the name of the first man to come from the hands of God," p. 195), we readily identify him as Adam. Instead of letting Biache ask immediately about the fate of these vedams, the Ezour-vedam's author makes him first inquire about the origin of evil.

Biache. One sees that on earth vice as well as virtue reign; God, who is author of all things, is thus the author of both; at least that's what I thought until now. But how could this God, whose goodness is his essence, create vice? That's a problem that weighs on me and that I cannot resolve.

Chumontou. You're wrong about that; God never created vice. He cannot be its author; and this God, who is wisdom and holiness itself, was author of nothing but virtue. He has given us his law in which he prescribes to us what we have to do. Sin is a transgression of this law and is expressly prohibited by this very law. Our bad inclinations have made us transgress God's law. From that [transgression] the first sin was born, and once the first sin was committed it entailed many others. (pp. 201-2)

The (Christian) reader will find this association of the first man with the first sin natural, but the Ezour-vedam's author used it ingeniously to create the basis for his transmission scenario of the Vedas. Thanks to evil and sin, God's original divine revelation (the vedams he dictated to Adimo) could get into the wrong hands:

Biache. You've told me the names of the Vedams that God communicated to the first man. Tell me now to whom the first man communicated them in turn?

Chumontou. The most virtuous children were the first to whom he communicated them, because they were the only ones who could appreciate them [prendre gout]. Sinners into whose hands these sacred books fell have abused and corrupted them, going so far as to have them serve as foundation for their fables and musings [reveries]. That's what you yourself have done. (pp. 202-3)

This conversation leaves no doubt that the author of the Ezour-vedam thought that the Indians and their purported Veda author Vyasa (Biache) used a corrupt version of the original divine revelation. In other words, what the Indians and Vyasa consider to be the true Veda is in reality a degenerate imitation Veda. For Chumontou (who speaks for the Ezour-vedam's author), the true Veda maintained its purity only in a single transmission line. A long time ago, this line had also reigned in India, and the "teachers" in the Ezour-vedam as well as the other Pondicherry Vedas represent this correct transmission.

By contrast, the "pupils" such as Biache (Vyasa) are transmitters of the corrupted tradition. Their Veda is thus for the most part degenerate, though its original pure source is still apparent in a few vestiges of genuine revealed truth. In the words of Calmette's 1735 letter, the Vedas in use by the Indian Brahmins are a "pile of dirt" since they contain "the principle of all Indian sects, and maybe the details of all errors that make up their body of doctrines"; but they also contain a few "specks of gold" (Le Gobien 1781:13.437). These specks could be used to highlight how degraded the original pure teaching has become. They could thus be used as a weapon for "the advancement of [our Christian] religion," which, of course, is the crown of the genuine transmission line. Calmette's view of the Vedam appears to be strikingly similar to both de Nobili's and Chumontou's.

To return to the Ezour-vedam's chapter on the Vedas, like a Catholic priest in a confessional, Chumontou now sternly reproaches Biache for having "abused and corrupted" the sacred books:

That's what you yourself have done, but you've promised me that you won't do it anymore. It's only on this condition, remember, that I will continue to teach you the Vedam, and you will only be in a position to profit from this [teaching] if you renounce these gross errors. (Sainte-Croix 1778:1.203)

With this the stage is set for the final question and answer of the Vedam chapter. It concerns the genuine Veda transmission:

Biache. I will not be satisfied if you do not tell me the names of those to whom the Vedams were entrusted for the first time, or who were its first authors.

Chumontou. Poilo was the author of the Rik-Vedam; Zomeni of the Chama-Vedam; Chumontou of the Ezour-Vedam; and finally, Onguiro composed the Adorbo-Vedam. Each of them communicated it to his children and made them learn it. And those [children] in turn communicated them to their descendants. That is how they have come down to us. (pp. 203-5)

What is important to keep in mind here is the fundamental narrative of the Pondicherry Vedas. It sets a pure, "teacher" transmission line of divine revelation against a degenerate "pupil" transmission line. Both teachers and pupils, of course, had to be Indian and not foreign Pranguis. Famous "pupils" were desirable, and authors of the Vedas or other sacred scriptures were an optimal choice. It is true that the author of the Ezour-vedam was far less knowledgeable and consistent than modern Indologists would wish, but in exchange, he was very systematic in his black-and-white vision. For him the objective was not the satisfaction of some scholar or Brahmin but rather the hammering in of a basic message conveyed to the people in the Telugu language by catechists. Each time the "teacher" insists on something, the famous "pupil" has to admit his error and promise to be a good boy from now on. The obvious objective was to pave the way for the "true Veda" and for conversion, and pupil Biache in the Ezour-vedam demonstrates what the desired outcome was: the rejection of his traditional creed and sacred scriptures, the confession of his sins, a place at his teacher's feet, and the permission to ask questions about the true transmission of God's teachings. For the author of the Ezour-vedam, the true Veda had to open the door for the Good News, the "science of salvation" at whose sight those suffering from bad transmission disease (especially the authors of the Indian Vedas) were to cry out: "Adoration to the Supreme Being! We have hitherto lived in ignorance, but you have now, great God, put us into the hands of the science of salvation!" (p. 205). It was pure praeparatio evangelica. But not all Indians reacted so enthusiastically, as the unfortunate catechist who read from his book about the degeneration of Indian religion had to learn the hard way.

Enhanced Genealogies

The problem of how to present a new religion as the origin of an older one is ubiquitous in Ur-tradition movements. Early Christianity had this problem in an acute form, and eminent early Christians such as Eusebius of Caesarea, Lactantius, and Augustine struggled with it. All three were among the favorite authors of missionaries since they faced similar problems in defining the relationship of their "new" religion to far older ones. The example of Eusebius is particularly illuminating and pertinent because he is also the source of much ancient information about Indian religion that was carefully studied by the missionaries. Eusebius created a scheme that made sure that Christianity was both oldest and newest. The studies of Jean Sirinelli (1961) and especially Jorg Ulrich (1999) show that Eusebius did this by portraying his religion not only as a reform of Judaism, which of course it was, but also as the pure transmission of a pre-Judaic original monotheism. In this scheme, Judaism was seen as an increasingly degenerate successor to the religion of a number of "just ones" that included Enoch and Abraham. These just men had received the correct transmission of the original divine revelation. On the other hand, there was, due to the fall, also a kind of Ur-atheism (Sirinelli 1961:170- 207) that developed into various well-known forms of ancient religion: astral cults, hero worship and divination, polytheism, and so on. But the central argument of Eusebius was that of a bifurcated transmission of original divine revelation. On the "pure" transmission side were not as usual Moses and Judaism but rather a more ancient line of "patriarchs" who had received divine revelation straight from the founder God via Adam.

In this manner, Christianity could, so to speak, jump the line and appear as a reform of Judaism and its ancestor. This was a truly ingenious scheme that Eusebius had worked out in intricate detail in one of the greatest displays of erudition of antiquity: his Praeparatio evangelica. This huge, early fourth-century work of preparation for the Good News is without any doubt the highest peak of early Christian apologetics, and it was supplemented by the Demonstratio evangelica and Eusebius's Church history (Historia ecclesiastica), which made him the founder of this field (Winkelmann 1991). For Jesuits, and even more for Jesuits dispatched to the missions, the Praeparatio evangelica was a must-read.

A very similar scheme, I believe, was adopted by the author of the Ezour-vedam and the other Pondicherry Vedas and helps explain a difficulty many commentators have felt. Julien Bach and Senator Lanjuinais put it this way:

What embarrassed the critics a bit was that the author of the Pseudo-vedas spoke of the four vedas of the brahmins to refute them; he described their origin and even gave the names of their authors. "It is something inexplicable," said M. Lanjuinais, "that the missionary [who wrote the Ezour-vedam] did not shy away from inserting in his work what could convict him of his imposture." (Bach 1848:63)

"It is an inexplicable thing, the missionary was not afraid to insert in his work which was capable of a convincing impostor. There is perhaps something more inexplicable still, it is that men of wit and taste allow themselves to be dominated by their prejudices to the point of closing their eyes to the evidence."

-- The Father Calmette and the Indianist Missionaries, by Father Julien Bach

Based on Christianity's direct link to the pure transmission of God's original teaching, Eusebius had called Christianity verus Israel, the true Israel (Ulrich 1999:119); so could the Ezour-vedam's author not call Christianity the vera India? In the Ezour-vedam's scheme of things, the authors of the "true Veda" transmission would belong to the "just men" lineage that jumps straight to Christianity, whereas the Brahmins with their Vedas would suffer gradual degeneration, just like Eusebius's Jews with their Old Testament. In Figure 18 this Indian component is indicated by dashed lines; the rectangle would represent Hinduism, which in this perspective is a form of degenerated monotheism similar to Judaism in Eusebius's scheme.

The overall character of the Ezour-vedam as praeparatio evangelica is similar to that of Eusebius's eponymous work since its aim is to refute the other religions as degenerate transmissions and to link one's own religion to the correct transmission of the original, pure doctrine. For Eusebius the pre-Judaic "just men" and Hebrews had to take the role of patriarchs of the correct transmission line. But the author of the Ezour-vedam could not risk inserting Pranguis anywhere along the path. He had to get his patriarchs, whether he liked it or not, from the pool of Indian "just men" rather than biblical patriarchs; and this was a problem that must have bugged him as much as it irritated Western readers who found these Indian patriarchs "inexplicable."

The Anti-Vedic Vedas


Figure 18. Christianity's transmission line in Eusebius of Caesarea (Urs App).

In 1816, Francis Ellis found in Pondicherry a total of eight manuscripts (including the Ezour-vedam) among the remains of the old Jesuit library. His description of these texts, published in 1822, was fortunately rather detailed and must be used here because the texts from the old Jesuit library that Ellis saw have all vanished. The last person to hold the Pondicherry texts in his hands appears to be the Jesuit Castets who examined them some time before 1935 (Rocher 1984:75). All we thus have at our disposal today are the Ezour-vedam manuscripts at the Bibliotheque Nationale in Paris and a number of descriptions of other "Pondicherry Veda" texts (see below) by Ellis and others.13

These texts all employ the same basic scheme popular in mission literature: a conversation between a teacher and a pupil (Ellis 1822:43). As in the Ezour-vedam, the teacher figure represents the "cult of the genuine God" and the pupil the degenerate cult (p. 14). The teachers criticize the pupil's degenerate religion and urge a return to the faith of even earlier times. Both the style and content of these texts seem designed for easy memorization by catechists and maximum impact in debates and recitation before a public that needed to be convinced and prepared for the real Good News. The role of the Pondicherry Vedas was to prepare the ground by denouncing the reigning religion and undermining its claim to genuine transmission of divinely revealed teachings. This implied of course a frontal attack on the Vedas and its traditional guardians.

Once more, the comparison with Eusebius is helpful. He saw the exclusivity of Judaism and its sacred scripture as a symptom of degeneration, and Christianity as a liberation from such limits: it is a law for all peoples, not just for a small group or caste.

First of all, Christ is for Eusebius the telos [goal] of the law because he abolishes exactly those limitations that were inherent in the Jewish law: in Christ, the revelation of the divine will to save is directed at all mankind, not just at the Jews; and [it is directed] at the entire earth, not just at the narrow confines of Palestine. (Ulrich 1999:155)

Chumontou makes a similar argument. While deploring the "evils with which the earth is inundated in this unfortunate century," he regards it as more fortunate than past ones; and though Chumontou is supposedly speaking in the distant past, we hear through his mouth very distinctly the voice of a desperately optimistic French missionary in eighteenth-century India:

If in the first centuries virtue was easier to achieve, there were also more demands than today. Each profession, each caste was subject to particular ceremonies which are [now] abolished and no more in use. There were particular places, temples, and designated persons to offer sacrifices and carry out the other principal functions of religion. Only they could perform this. It would have been a crime for anybody else to interfere. Today one is no more subjugated to all this. Every person that has piety can carry out the functions of religion, and one can do this at any time and place. Furthermore, in the first centuries one could not teach the Vedan to the Choutres [Sudra] and the general population; it would even have been a sin to do this. Now one can do this without fear and scruples. It is on account of this that this century has some advantage over earlier ones. (Rocher 1984:171-72)

A Brahmin would immediately understand that this was a frontal attack on his religion, caste, and the Veda; and the editor of the Ezour-vedam's printed edition wrote in a note: "All that the author reports here can only apply to the times after the Mahommedan invasions and proves that his work is not of great antiquity" (Sainte-Croix 1778:2.81). Sainte-Croix [Guillaume Emmanuel Joseph SAINTE CROIX (de) ] could have gone a bit further, but he still clung to the belief that the Ezour-vedam was a translation of an Indian text.

Guillaume Emmanuel Joseph SAINTE CROIX (de)

The Ezur-Vedam or Old Commentary on Vedam. Containing the exhibition of religious and philosophical views of Indians. Translated from Samscretan by a Brame.

In the Imprimerie de M. de Felice, Yverdon 1778, in-12 (9.5x16cm), xij 13-332pp. and 264pp., 2 bound volumes.

First edition of this religious pastiche composed by Jesuit missionaries in India. Printed on the presses of Fortune Barthelemy Felice in Yverdon, it was published by the Holy Cross baron.

Binding post (1840) full fair calf. Back with five nerves decorated with gilded boxes and nets, as well as parts of title and volume number of long grain brown morocco. Triple gilt fillets in coaching contreplats. Quadruple threads and golden floral spandrels framing of paper contreplats to the tank. All edges gilt.

Pretty nice copy binding Niédrée, whose name is registered in pen on the first guard of the first volume.

-- Guillaume Emmanuel Joseph SAINTE CROIX (de), by EditionOriginale.com

TABLE 13. PROTAGONISTS OF THE PONDICHERRY VEDAS AND THEIR TRANSMISSION LINES

Veda transmission / 1st Veda (Rik; Rg) / 2nd Veda (Chama; Sama) / 3rd Veda (Ezour/Zozur; Yajur) / 4th Veda (Adorbo; Atharva)

Genuine (teacher) / Poilo/Poilapado / Zoimeni / Chumonrou (Sumanta) / Otri/Atri
Degenerate (pupil) / Narada / Naraion (Narayana) / Biache (Vyasa) / Ongira (Angiras)

The Pondicherry Vedas

Having thus gotten a taste of the genuinely anti-Vedic spirit of these "true Vedas," it is time to look at the Ezour-vedam's sister texts. Ellis's 1822 descriptions of the Pondicherry Vedas permit establishing the arrangement of the heroes and villains in the axes of the genuine and the corrupt transmission of divine revelation shown in Table 13.

Since the Ezour-vedam and its content were already to some degree discussed in Chapter I, I will here focus on Ellis's description of the fifth Pondicherry manuscript. It contained the Pondicherry Chama Vedam, traditionally the second Veda (Sama), and features in the first section Zoimeni as teacher and Naraion as disciple. Naraion can only be Narayana or Narayan, that is, the god Vishnu. So much for name recognition of the disciple! But in several parts of this text, the roles are reversed (p. 24), which may be a symptom of the author's "Indian patriarch" problem. According to Ellis, this fifth manuscript contained in the margins on the French side a sequence of abstracts that appear to be either the grid on which the author constructed his text or its summary by an astute reader or copyist. These comments are extremely interesting because they so clearly express intentions that often remain hidden in a finished text; but in this case, the finished text is lost, and we only possess these notes as recorded by Ellis. They begin as follows.

Book I. Chapter 1. Contains the introduction [exorde] of the whole work, the aim of ZOIMENI in composing it. -- Dedication of his book to the Supreme Being -- character of the genuine guru and his functions.

Chapter 2. Contains a grand idea of God and his attributes and refutes the false idea that the false Vedas give of the divinity. Summary of the creation of the world.

Chapter 3. Treats of the imaginary [fabuleuse] creation of the false Vedas, undertakes their refutation. It then treats of the virtue of those who are able and unable to read the Vedam.

Chapter 4. Speaks of the true God and of the cult that must be given to him -- in establishing the cult of the true God he condemns the cult which Naraion wants people to give to Vishnu and Shiva. (Ellis 1822:14)

Like the Ezour-vedam, this text also sets a "false Veda" transmission against the genuine one. The "false Vedas" convey a false idea of God, his attributes, and his cult, while the true Vedas explain the correct conception of these things. Chapter 3 is about the origin and transmission of both true and false Vedas and may also have discussed the caste restrictions regarding the reading and recitation of their "false" Veda in contrast with the "true" Veda that is open for all. This effort to undermine the authority of the Indian Vedas (and thus also that of the Brahmins) was sure to enrage Indian clergy, who must have been astonished by this kind of brazen hijack attempt by outcaste Johnny-come-latelies who had no idea of the Vedas. For the missionary author and the "teacher" of this text, on the other hand, the genuine tradition was now coming back to India, the cult of the true God was about to be restored, and the reigning cults of Vishnu and Shiva were on their way to extinction.

The Chama Vedam's second book starts by digging deeply into what Calmette called "dirt":

Book II. Chapter 1. Speaks of five mythical [fabuleuses] opinions of creation: the first called Padmokolpo, attributed to VICHNOU; the second into the tortoise; the third into the pig; the fourth into GONECH; the fifth into the goddess BIROZA; then the second creation, attributed to the tortoise, of the deluge, of the metamorphosis of the Supreme Being into the tortoise, of the creation of a maiden whom the tortoise marries ... [additional details omitted here but not in Ellis, p. 15]

Chapter 2. Includes the refutation of the preceding [chapter] -- beautiful idea of God drawn from the true Vedam.

Chapter 3. Contains the continuation of the metamorphosis of the Supreme Being in a tortoise; it includes the system of total and partial metamorphoses, that is to say that comprise the entire divinity; a system that one will find well developed in the Odorbo Bedo or fourth Ved, a book which treats of this ex professo, refutation of this system -- beautiful character of the true god. ZOIMENI makes in this chapter NARAION the author of the false Chama Ved, essential remark. (pp. 15-16)

Indian creation myths, incarnations, and metamorphoses of the "false" Chama Ved whose author is Naraion are contrasted with the pure gold of the true Vedam. This true Vedam is understood as the true "word of God," as Calmette had heard his Indian experts explain, and this is laid down in the genuine Chama Ved that is none other than this second Pondicherry Veda!

The third book of the Chama Vedam continues to expose the creation myths of Brahma and Shiva in order to refute them on the basis of the true revelation tradition as laid down in the Pondicherry Vedas.

Book III. Chapter 1. Contains the creation attributed to the boar, it is BRAMMA or the Supreme Being under the name of CHIB which metamorphoses itself into a boar; and Parvati his wife into a sow to withdraw and sustain the earth, description of the place where CHIB lived.

Chapter 2. Contains the refutation of the precedent.

Chapter 3. Contains the description of the creation brought about by the Boar God, the substance of this creation is found in the body of the true Ezour Ved.

Chapter 4. Is the refutation of the precedent. (p. 16)

The "true Ezour Ved," clearly refers to the Pondicherry text of the Ezour-vedam containing the creation account that is here alluded to (Rocher 1984:133). If there still was any doubt whether the author or commentator really identified the "true Vedam" as the Pondicherry Vedas, it is here resolved. The whole configuration and content of these Pondicherry Vedas make Rocher's idea that "Ezour stands for Y-ezus, i.e. Jesus" (p. 66) very unlikely and shows that it was not de Guignes who invented the identification of the Ezour-vedam with the third Veda.

The fourth and final book introduces a theme that will play a role later in this chapter, namely, emanation.

Book IV. Chapter 1. Contains the marriage of CHIB the Supreme Being[,] the birth of his son GONECH, the loss of his head, which CHIB substituted with that of an elephant and the beginning of the creation attributed to GONECH.

Chapter 2. Is the refutation of the fables of the preceding.

Chapter 3. Speaks of the manner in which GONECH made the 3 worlds with his 3 eyes: [ ... details ... ) This chapter ends with the two opinions about the nature of the soul [;] the first want it to be immortal, without principle and subjected to the Gounalous and that it reunites and identifies itself with God at the time of deluge, that is to say, at the end of each age; the second that it [the soul] is mortal and that it is compared to God what the reflection of the sun on water is to the sun.

Chapter 4. Is the refutation of the precedent. ZOIMENI author of the true Chama Vedam combats as false the system which makes the soul an emanation of God, that unites itself with God at the end of each age; system that Onguira, author of the true Odorbo Bedo, appears to adopt as one can see at that place.

N. Evident PROOF that the true Chama Vedam and the true Odorbana Vedam have not come from the same hand and that the Brame who has communicated them is not their author. (Ellis 1822:16-17)

The final note by the author or annotator of the Chama Vedam is hard to figure out but seems to be part of an attempt to justify the missionary's choice of "true Veda" authors. It is a pity that the manuscript is lost because this would throw light into a shady corner.

The Authorship of the Pondicherry Vedas

Ludo Rocher (1984:28-52, 57-60) has extensively discussed previous opinions about the Ezour-vedam's authorship, and there is no need to repeat this here. In most contributions, questions about the regional pronunciation of Sanskrit terms and regional information indicating either southern or Bengal origin play central roles. Often the Sanskrit translations and even the fate of the Ezour-vedam in Europe form part of the discussion of authorship. But we need to keep the issues separate.

First, the Ezour-vedam and its sister texts were created by one or several French missionaries, but as far as we know these missionaries did not have a European public in mind. Based on our analysis, we must conclude that these texts were written for an Indian audience. For a European readership, the link of ancient Indian figures in the texts to antediluvian patriarchs or to Noah and his sons would have been obligatory; but in the Ezour-vedam and its sister texts, such Prangui connections had to be avoided at all cost -- a clear indicator of the intended public. Some confusion about the identities of the Indian patriarchs suggests that this was no easy task. This first phase is the only truly relevant one for the authorship question. One must be careful not to muddle the issue by confusing the question of authorship with issues such as who later added Sanskrit translations, who gave the text to Maudave, who transcribed Indian words in certain ways, and other considerations.

The second level of media activities of the U.S. government are the covert operations in the traditional sense. In theory, these deception operations are directed at influencing foreign, not domestic, opinion. Prior to December 1981, domestic activities were theoretically forbidden by the CIA's charter and by the Executive Orders governing CIA behavior. For all practical purposes, however, the charter was systematically violated. But now under President Reagan's Executive Order 12333, the CIA can operate within the United States so long as what it does is not "intended" to influence public opinion domestically. Who or what determines CIA "intentions" is not specified, leaving a wide open field for more blatant manipulation of U.S. public opinion.

Even operations conducted entirely abroad are liable to cause "blowback," the situation wherein the U.S. media picks up reports from overseas, disseminating them at home, without realizing (or caring) that the reports are false and emanate from U.S. intelligence in the first place. Blowback is very dangerous; in Vietnam there was so much CIA disinformation being spread that U.S. military intelligence reports were often unwittingly based on complete fabrications which had been produced at CIA Headquarters. In other cases, the CIA itself performed as an anti-intelligence agency in which the covert operators had to supply the information that the policy makers wanted. Government thus became the victim of its own disinformation line, compounding the original damage and leading officials to be twice removed from reality. (Numerous examples of this are documented in Deadly Deceits: My 25 Years in the CIA, a recent book by Ralph W. McGehee [Sheridan Square Publications, New York: 1983].)

One of the most graphic examples of an intentional blowback operation was cited by former CIA officer John Stockwell in his book about Angola, In Search of Enemies. In order to discredit the Cuban troops who were aiding the MPLA government forces in that country's war with South Africa, CIA propagandists in Kinshasa, Zaire, came up with a story about Cuban soldiers raping Angolan women. Using an agent/stringer for a wire service, the Agency had the story passed into the world media. Subsequently it was embellished by further spurious reports of the capture of some of the Cubans by the women they had raped, of their trial, and of their execution by their own weapons. The entire series, spread out in the U.S. press over a period of several months, was a complete CIA fabrication...

In the third instance of press manipulation, the U.S. disguises its handiwork by engaging in the double whammy: accusing the Soviet Union of disseminating the phoney documents it has itself produced. Given the widespread coverage these charges receive, the "proof" is astonishingly contradictory. Last year, for example, a supposedly bogus letter from President Reagan to King Juan Carlos of Spain was publicly denounced by the State Department as a Soviet forgery because it had errors in language and, as one officer noted, "it fits the pattern of known Soviet behavior." The previous year, another document was called a Soviet forgery because it was "so good" it had to be a Soviet product. Periodically the government will call forth one of their stable of "defectors" to confirm that something is a forgery and the U.S. media buy it without much question...

The greatest assistance in disinformation -- especially during the current Administration -- is always forthcoming from the Reader's Digest. In 1977 the Times series exposed Digest editor John Barron as having worked hand in glove with the CIA on a book about the KGB. Other fraudulent journalists like Robert Moss, Arnaud de Borchgrave, Daniel James, Claire Sterling, and Michael Ledeen, among others, seem to pick up disinformation themes almost automatically. In fact, coordination between the development of propaganda and disinformation themes by the covert media assets, the overt propaganda machine, and the bevy of puppet journalists is quite calculated. A theme which is floated on one level -- a feature item on VOA about Cuba for example -- will appear within record time as a lead article in Reader's Digest, or a feature in a Heritage Foundation report, or a series of "exposes" by Moss and de Borchgrave or Daniel James in some reactionary tabloid like Human Events or the Washington Times or Inquirer. Then they will all be called to testify by Senator Denton's Subcommittee on Security and Terrorism, repeating one another's allegations as "expert witnesses."

After that they are given credibility by the "respectable" Cold War publications like the National Review, Commentary, and the New Republic. And finally, since they have repeated the theme so many times it must be true, they are given the opportunity to write Op Ed pieces for the New York Times or the Washington Post...

It is well established that all intelligence agencies will forge and plant documents and lie where practicable, so that from at least one of them it is possible to obtain virtually any desired "fact." Former CIA officer Ralph W. McGehee, for example, states that the CIA has "lied continually" and that "Disinformation is a large part of its covert action responsibility, and the American people are the primary target audience of its lies" (Deadly Deceits, p. 192). This is commonplace...

The Senate Select Committee on Intelligence (Church Committee), reporting later in 1976, found two "reasons for concern" with the CIA's use of journalists. One was the problem of "fallout" [blowback] -- "the potential, inherent in covert media operations, for manipulating or incidentally misleading the American public. "The second was that all U.S. journalists and media would be discredited as the relationship between the CIA and some of them became known. The committee expressed no concern for the foreign victims of CIA lies...

In his recent book, Deadly Deceits: My 25 Years in the CIA, Ralph W. McGehee has shown that "the American people are the primary target audience of [the CIA's] lies," not simply an unfortunate, incidentally affected group.

-- The CIA and the Media, by CovertAction Information Bulletin

Speakes declined repeatedly to say whether CIA disinformation -- that is, false and-or misleading information -- was planted in foreign media.

It is a common CIA practice, according to both McGehee of Herndon, Va., and John Stockwell of Elgin, Texas, another former CIA agent. In 1976, the Senate Intelligence Committee estimated that 900 foreign journalists, or agents posing as journalists, helped the agency plant propaganda.

The phony news story "could be an article we'd write and just give to a reporter under contract," said McGehee. "Or we'd give them guidelines, saying, 'Here's the story we want generated; you write it in the local context.'

"Once you'd planted an article successfully, you'd clip it and airmail it around the world, get it placed in news media everywhere," he continued.

-- CIA Has Global Media Machine, Ex-Aides Say, by Frank Greve

Second, since the Ezour-vedam's original target public was speaking Telugu, Sanskrit translations must have been made later when some missionaries -- possibly but not necessarily including the author of the original French text -- decided to try to render some of the French text into as good a Sanskrit as they could manage. This individual or group of individuals may have studied Sanskrit in different regions of India, which helps explain the mixed transliterations,14 and these individuals may also have edited the original French text to some extent. Every copyist could modify the text, as the three extant manuscripts of the Ezour-vedam show. Since we have no way of knowing how many times and by whom these texts were copied or edited, all we can do is speculate. We may never know what the intentions of the Sanskrit translator(s) were; it may just have been a pastime of some retired missionary Sanskritists like Pons or Antoine Mozac. At any rate, there is no indication whatsoever that these Sanskrit translation drafts were ever intended for public consumption; otherwise, they would have been corrected with the help of an Indian Sanskritist and properly edited. The second production stage, therefore, involves editing and copying of the French text and adding Sanskrit translation exercises on the facing pages of some texts.

Third, two of these texts (the Ezour-vedam and Voltaire's Cormo-veidam) may have undergone some clean-up editing (for example, eliminating passages like the "Telugu place name" remark in the Haday manuscript) before being sent to Europe. The Ezour-vedam, which today is the only extant Pondicherry Veda, reached Europe in several somewhat different manuscript versions and thus entered, with the significant help of Voltaire and then Sainte-Croix, a new career stage. This issue was to some degree discussed in Chapter 1.

Special Pleading (Stacking The Deck):

using the arguments that support your position, but ignoring or somehow disallowing the arguments against.

Uri Geller used special pleading when he claimed that the presence of unbelievers (such as stage magicians) made him unable to demonstrate his psychic powers.

Excluded Middle (False Dichotomy, Faulty Dilemma, Bifurcation):

assuming there are only two alternatives when in fact there are more. For example, assuming Atheism is the only alternative to Fundamentalism, or being a traitor is the only alternative to being a loud patriot.

Short Term Versus Long Term:

this is a particular case of the Excluded Middle. For example, "We must deal with crime on the streets before improving the schools." (But why can't we do some of both?) Similarly, "We should take the scientific research budget and use it to feed starving children."

Burden Of Proof:

the claim that whatever has not yet been proved false must be true (or vice versa). Essentially the arguer claims that he should win by default if his opponent can't make a strong enough case.

There may be three problems here. First, the arguer claims priority, but can he back up that claim? Second, he is impatient with ambiguity, and wants a final answer right away. And third, "absence of evidence is not evidence of absence."

Argument by Rhetorical Question:

asking a question in a way that leads to a particular answer. For example, "When are we going to give the old folks of this country the pension they deserve?" The speaker is leading the audience to the answer "Right now." Alternatively, he could have said "When will we be able to afford a major increase in old age pensions?" In that case, the answer he is aiming at is almost certainly not "Right now."

-- A List Of Fallacious Arguments, by Don Lindsay

Figure 19. Stages of Ezour-vedam creation and dissemination (Urs App).

STAGE 1: Creation by French Jesuits for Telgu translation; debate use, catechists. Pondicherry.

STAGE 2: Edition of French text, copying, Sanskrit draft translations for private use. Pondicherry.

STAGE 3: Ezour-vedam and Cormo-vedam copies & maybe edited: leaked & sent to Europe Geneva/Paris.

STAGE 4: Edition by Ste-Croix, 1778 publication. Discussed & edited by scholars. Europe.

STAGE 5: Use of manuscripts by Cocurdoux, Paulinus, and Dubois (plagiarism). Pondicherry, Paris, London.

Fourth, the Ezour-vedam was edited by the Baron of Sainte-Croix on the basis of Voltaire's and Anquetil-Duperron's manuscripts and published in 1778 as "the first original work published to date on the religious and philosophical dogmas of the Indians" (Sainte-Croix 1778:1.xii). Sainte-Croix's vision of the text and its authorship will be discussed below.

Fifth, the manuscripts of the Pondicherry Vedas (and possibly additional notes and related study materials) were from 1770 onward used and plagiarized by several persons and ended up directly and indirectly influencing the nineteenth-century image of Indian religion.

As explained above, the question of authorship of the French text concerns only the first of the stages shown in Figure 19. The author worked in the environment of the Malabar mission where Telugu was the target language. What he had in mind was not producing a fake Veda translation because he was inspired by La Croze's wish to see a European-language translation of the Vedas (Rocher 1984:73), nor did he have any intention of committing a literary forgery and a "religious imposition without parallel" (Ellis 1822:1). Rather, a missionary had the idea to create such texts for the education and conversion of heathens and designed a format that made them easy to memorize and use for missionaries and catechists and, of course, also easy to understand by the native audience who must for the most pan have been illiterate. There were no Voltaires sitting at the catechists' feet in those villages near Pondicherry. The main point of these entertaining repartees was to prepare Indians for instruction in Christianity by undermining their trust in the native religion and its clergy and squarely attacking the authority of the Veda by calling it "false." This meant digging up much "dirt" about the indecent adventures of Indian gods and goddesses, gods turning into boars, and the like; but other educational content was also mixed in, for example, how to construct a water clock from a simple copper tube (Sainte-Croix 1778:1.267) and, as we have seen, geography lessons. This was part of instruction in the tradition of the "genuine Vedas." At this stage, nothing could have been further from the author's mind than an elaborate plan to mislead a generation of budding Orientalists in Europe about India's ancient religion. His focus on undermining the Vedas and on conveying information to natives who knew little of the world is all too evident.

Among all the letter-writing Jesuit missionaries active in India in the late seventeenth and early eighteenth centuries hitherto mentioned as possible authors of the Ezour-vedam, there is no one who comes even close to matching the profile of Jean Calmette with regard to motivation, eagerness, and ability to study Indian religions from primary materials; determination to use such materials as "weapons" in disputes; activity in the Telugu-speaking area; inspiration by de Nobili's conception of satya vedam; and other characteristics described above. Calmette has been on the authorship shortlist since Julien Bach's perceptive articles of 1847 and 1848 that were less concerned with linguistic issues than with questions of motivation and content. In his 1868 book, Bach summarized his argument as follows:

If we accept with the missionary that Indian superstitions derive from primitive traditions altered by ignorance or their taste for fables, and we give the term veda its real meaning revelation, we have the entire work of the missionary in a nutshell: there was a Veda, a primitive revelation, and its tradition spread as far as India; but you, brahmans, have corrupted the Veda by mistakes of all kinds. I shall destroy these mistakes. (Bach 1868:23; trans. Rocher 1984:44)

Calmette also found support for his view from a witness whom we will meet again later in this chapter: the famous Abbe Jean-Antoine Dubois. Bach reported:

What I said above made me suspicious not only that the Ezour-Vedam is a French work but also that Calmette was its author. To acquire certitude I thought of contacting the person in Paris who had to be most familiar with the question. I said to myself that the venerable Abbe Dubois -- who had spent forty years as a missionary in India, lived with the last remaining Jesuits, and stayed in Pondicherry -- had without any doubt seen these odd manuscripts that created such a brouhaha. I went to see him and asked him, without telling him my opinion, if he knew the author of the Ezour-vedam. -- It is Father Calmette, he said immediately. But, he added, several missionaries have had a hand in it. (Bach 1868:23)

Actually, Abbe Dubois was far more familiar with these Pondicherry materials than Father Bach could imagine. Rocher noted shortly before his book on the Ezour-vedam went to press that "long passages in the EzV [Ezour-vedam] correspond to Dubois' text" and that "these correspondences, even in Dubois' French version, are never verbatim, but too close to be accidental" (1984:87). In the meantime, Sylvia Murr (1987) has shown that Dubois systematically plagiarized the writings of Father Gaston Laurent Coeurdoux that he had found in the remains of the Jesuit mission library at Pondicherry; and we know that the Pondicherry Vedas were also there. So the conclusion that Dubois also plagiarized these manuscripts is not difficult to draw. This also means that, in Julien Bach's time, there was nobody in the world who knew these manuscripts better than Dubois -- yet Bach who questioned him had no idea of this fact. Dubois's opinion was thus incomparably more informed than that of Anquetil-Duperron and others who did not even know that several texts of the kind existed.

Bach's opinion convinced numerous library catalogers, but in the twentieth century, Julien Vinson rejected Calmette's authorship mainly with arguments related to Bengali transliterations and the fate of the text in Europe (Vinson 1902:293), which, as noted above, need to be separated from the authorship question. The objections of Castets (1935:40), too, are related to his idea that the Ezour-vedam must be of Bengali origin because of the transliterations. Additionally, Castets claims that "one can find nothing in this unpublished correspondence of Father Calmette that reminds one the slightest bit [de pres ou de loin] of the famous Ezour Vedam" (p. 40). But the letters by Calmette quoted by Castets actually offer excellent support for Calmette's admiration for and inspiration by de Nobili, and we have seen that this inspiration ties in very well with Calmette's published letters as well as the general trend of the Pondicherry Vedas. Objections by other people that were listed by Rocher (1984:45) are equally beside the point, and one must conclude that-unless one would like to have a single-author manuscript with no further interference by others -- so far not a single objection to Calmette's authorship has merit.

Now if other missionaries "had a hand in it," as Dubois put it, who was he thinking of? There is an interesting passage in the Ezour-vedam that can provide a hint. For some reason the text's author wanted to educate the Telugu-speaking audience not just about the construction of a simple waterclock and the geography of our earth but also about other religions, such as that of the evil "Baudistes":

Chumantou: ... The most criminal of all are those called Baudistes. They are really abominable people who are so impious and blasphemous as to seek to destroy and annihilate even the idea of divinity.

Biach: Tell me, Sir, what are these Baudistes?

Chumantou: The Baudistes are dominant in different countries. Their system is to not recognize any purely spiritual substance and no god except for themselves, which is the greatest and most horrible of all crimes. (Rocher 1984:171)

The author of these lines is likely to have read La Croze's book of '724 that contained, as discussed in Chapter 2, an early synthesis of information about Buddhism and argued mainly on the basis of Ziegenbalg's and La Loubere's information that Buddhism was a religion founded by an Indian man called Boudda who is called by various other names depending on the country, for example, "Fo" or "Foto" in China. This religion was long ago eradicated in India because of its atheism but found its way to various Asian countries including Siam, Tibet, China, and Japan. But the remark that the Baudistes do not recognize any purely spiritual substance is not found in La Croze and must come from another source. Now we have another very short description of this religion that stems from the very region in which the Pondicherry Vedas must have been written. It is by Father Pons who was from 1733 to 1740 with Calmette a member of the Malabar mission (Castets 1935:47) and had studied Sanskrit in the Bengal region. In this famous letter of November 23, 1740, about Sanskrit and Indian philosophy, Pons wrote:

The Bauddistes, whose doctrine of metempsychosis has been universally adopted, are accused of atheism and admit only our senses as principles of our knowledge. Boudda is the Photo revered by the people of China, and the Bauddistes are of the sect of the Bonzes and Lamas. (Le Gobien 1781:14.79)

TABLE 14. SIMILARITIES IN THE VIEW OF BUDDHISM IN THE EZOUR-VEDAM AND PONS'S LETTER

Theme / Ezour-vedam on Buddhism / Pons on Buddhism

atheism / recognize no god except for themselves, seek to annihilate even idea of divinity / accused of atheism

sensualism / do not recognize purely spiritual substance / admit only senses as principles of knowledge

presence / dominant in different countries / China, Tibet, Japan (Lamas and Bonzes)

founder / -(no point to explain this to Indians?) / Boudda = Photo  

metempsychosis / -(too trite for Indians?) / doctrine of metempsychosis universally adopted

The very brief remarks about this religion in the Ezour-vedam and in this letter could be miles apart, given that so little was known about it at the time. But in spite of their extreme brevity, they show a similar vision, as shown in Table 14.

Pons and Calmette, who came from the same little town of Rodez in southern France, had both been eager to find the Vedas, and both collaborated closely with Abbe Bignon in procuring precious Indian books for the Royal Library in Paris. In the 1730s, these two men were the only missionaries in the region capable of studying the Vedas and related texts, and it would be strange indeed if they had not worked together. After Calmette died in 1739 in Pondicherry, Pons was for a decade busy in Karikal (1740-50), but he returned to Pondicherry in 1750, more than a year before his death (1751). He was by then retired, and it is conceivable that he used his leisure to try his hand not only at reading Sanskrit, as he had done for a quarter-century, bur also at practising his writing. What better texts to try his hand at translating than his friend Calmette's Pondicherry Vedas? I agree with Castets that Father Pons, the author of a treatise on Sanskrit prosody who had been both a superior in the Bengal mission from 1728 to 1733 and a longtime resident of the Malabar mission in the South, may have "distracted himself, reduced by his age and his tiring work, to forced leisure at the siege of the Pondicherry mission" (Castets 1935:46); but instead of just annotating the Pondicherry Vedas, I think he may have employed his great talents, instead of on the eighteenth-century equivalent of crossword puzzles, for some active mindsport that resulted in fragmentary, unrevised, unsystematic translations of Calmette's French texts into Sanskrit-translations that were full of mistakes, as is to be expected of someone who reads a language but never writes it. It is hard to imagine that such jottings were designed for mission use or for public consumption. Pons's interest in the real Vedas was limited, as a letter written in 1740 just after the death of Calmette shows:

The four Vedan or Bed are, according to them, of divine authority: one has them in Arabic at the Royal Library; accordingly the brahmins are divided in four sects of which each has its own law. Roukou Vedan or, according to the Hindustani pronunciation, Recbed, and the lajourvedam are the most followed on the Indian subcontinent between the seas, and the Samavedan and Latharvana or Brahmavedam in the North. The Vedan contain the theology of the brahmins; and the ancient Pouranam or poems the popular theology. The Vedan, as far as I can judge by the little I have seen of it, are nothing but a collection of different superstitious and often diabolical practices of the ancient Richi, penitents, or Mouni, or anachorets. Everything, even the gods, is subjected to the intrinsic power of sacrifices and Mantram; these are sacred formulae they use to consecrate, offer, invoke, etc. I was surprised to find the following: om Santih, Santih, Santih, harih. You surely know that the letter or syllable om contains the Trinity in Unity; the rest is the literal translation of Sanctus, Sanctus, Sanctus, Dominus. Harih is a name of God which signifies Abductor. (Le Gobien 1781:14.75)

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Part 3 of 4

Editors and Copyists of the Ezour-vedam

With regard to the time of origin of the Pondicherry Vedas, Ellis reported: "At the end of this manuscript [No.7] are two dates on a slip of paper, on which the concluding lines of the translation are written, one is 'Annee 1732,' the other 'Annee 1751'" (1822:27). Castets, who was the last man to see the Pondicherry Vedas, wrote that in 1923 when he first examined these manuscripts, the slip of paper documented by Ellis had disappeared (1935:33) but commented:

These two dates are interesting in several respects. The second one shows that the Vedams from No. 3 to No. 8 existed in collected and translated form before 1751, as the watermark of 1742 on the paper already sufficiently indicated. We do not talk about the numbers 1 and 2 which were probably much anterior to these latter ones and represented only copies of unknown originals that were evidently written by the French missionaries themselves. Furthermore, these two dates which were written by the annotator of the whole collection, seemed to interest him personally and, by their conjunction, evoke in him emotions of contrast between the interest that he had for these Vedams, or at least some of them, in 1732, and that which his critical inspection of the same inspired in 1751. (Castets 1935:34)

This sounds a bit too emotional, but neither this emotionality nor Castets's absurd conclusion that the Pondicherry Vedas were translations of the forged Vedas bought in 1726 by Pons (p. 46) should distract us from his valuable first-hand observations. He noted that the first two manuscripts -- the Ezour-vedam (whose original tide, Zozur Bedo, was crossed our in red ink and replaced by Ezour-Vedam, p. II) and the Zozochi Kormo Bed (which in Castet's opinion was the Kormo Vedam described by Voltaire; p. 13) -- appeared to be much older than the others and must have been copies of even older originals. Manuscripts 3-8, on the other hand, appeared to be from a later date and were written on paper with a 1742 watermark. In the year 1732, Calmette was in the midst of studying the newly acquired Vedas, and I speculate that the first number on Ellis's slip of paper may refer to the year when Calmette wrote the first texts. By 1735 or 1736, the time of the "broken teeth" event, some texts could well have existed in a Telugu version. After his transfer back to the Malabar mission in 1733, Father Pons might well have collaborated, if the Ezour-vedam's Buddhism passage is a sign; and this would explain some Bengali influence on pronunciation and also the inclusion of information that suggests an author familiar with that region. After Calmette's death in 1739, Pons could have worked on other texts by Calmette and annotated them (if Castets's guess is correct).

I would rather hypothesize that Pons found these texts again on his return to Pondicherry in 1750 and spent his last year reworking them and brushing up his Sanskrit. But possibly other fathers with some knowledge of Sanskrit like Calmette and Mozac also tried their hand at that. The second date noted on that slip of paper, 1751, is the year at whose end Pons died. By this time, all the Pondicherry Vedas probably existed, possibly with partial Sanskrit translations. This does nor mean that they remained unchanged because Father Mozac, as we will see below, had-apart from copying the whole corpus-also added some revisions, and the copying of manuscripts must have continued. The first Ezour-vedam to be brought to Europe was, according to Rocher (1984:86), present in the Harlay Collection by 1755. If this is correct, then only two or three years passed between Pons's death and the arrival of the first Ezour-vedam manuscript in France.

To what degree the manuscript was edited (possibly with the removal of Sanskrit translations and tell-tale signs of its original target public, one of which -- the one with the map-was overlooked) must remain unknown until the vanished Pondicherry Vedas make their reappearance. Bur I would guess that it must have been an inside job by one of the members of the Jesuit mission who looked through the Pondicherry Vedas after Pons's death and between 1752 and circa 1754 prepared two of them, the Ezour-vedam and its Oupo-vedam, the Cormo-vedam, for recycled use on a different target public. It is interesting and perhaps significant that this should have happened exactly when the first volumes of the Encyclopedie appeared in France (from 1751). Was a senior person in the mission, for example, its superior Lavaur or Father Coeurdoux, sufficiently concerned to give the go-ahead for refurbishing these two texts and their recycled use as weapons-only this time against the skeptics and atheists who were about to take over the French information industry? Would this help in convincing them about the existence of original monotheism in ancient India? And might it be an effective weapon against the continuing critique of Malabar Rites?

The rite problem was intimately linked to the idea of original pure monotheism, to the presence of its vestiges in ancient cultures, and to the kind of transmission scheme invented by Eusebius that the Pondicherry Veda's author had adapted for Indian use. If the most ancient religion of India was so excellent and the Ur-transmission of divine revelation to India proven, then it should certainly nor be problematic to let the Indians continue performing some of their ancient rites, should it? The papal bull Omnium sollicitudinum of 1744 had once more confirmed the exclusivist hard line of the Vatican, which gradually grew into a threat not only to the Jesuit mission in the Malabar region bur to the Jesuit order as a whole. It was a situation of crisis because thousands of Indian Christians began to return to their native creed right at the moment when the foundations of the Jesuit order were shaking. During the 1750s, this pressure was building up, and in 1760, there was the first major earthquake: the dissolution of the Portuguese Jesuit mission in India and repatriation of all its missionaries (Launay 1898:I.cxxii). Four years later, King Louis XV signed an edict that ordered "that the Jesuit order shall no more exist in France" (p. 12), and in 1773, the papal bull Dominus ac Redemptor dissolved the entire Jesuit order.

TABLE 15. PERIODIZATION OF THE CAREER OF THE PONDICHERRY VEDAS

Stage 1 / Stage 2 / Stage 3 / Stage 4 / Stage 5

Creation of French texts; Telugu translations for local use 1732-30. Calmette. / Edition of French texts; annotation; Sanskrit pages 1739-51. Pons; later Mozac? / Edition of Ezour- and Cormo-vedam for Western use; leaking c. 1752-54. Coeurdoux? / Western dissemination of Ezour-vedam. Printed edition. Mozac copying, translating 1760s/80s. c. 1755-78. Voltaire, Ste. Croix Mozac, Coeurdoux. / Western reaction, doubts, controversy. Plagiarism. Discovery in Pondicherry. 1778-1825. Dubois, Ellis.

In the 1750s, time seemed to be running out: the Jesuit mission team was losing the game in India, and the Christian side in Europe began to crumble under the onslaught of rampant secularism, skepticism, and outright atheism. Was the leaking of the Ezour-vedam, to use an American sports metaphor, a Hail-Mary pass? It might well have been. On the other hand, one cannot exclude the possibility that some missionary talked to a countryman in Pondicherry and casually mentioned manuscripts he had found in Father Pons's room, making the Frenchman so curious that he had to lend him a manuscript or two for perusal at home, whereupon the manuscript was copied without permission and sent to Europe as a curiosity. Be this as it may, in the scenario I propose here (see Table 15), there are five different stages that each have their listed main actor but certainly also various co-stars that go unmentioned.

Zoroastrian Victory from the Jaws of Vedic Defeat

After Anquetil-Duperron's return from India following a five-year stay, he wrote a detailed report about his voyage that was published in abbreviated form in 1762 in French and the following year in English under the title of "A brief account of a voyage to India, undertaken by M. Anquetil du Perron, to discover and translate the works attributed to Zoroaster."15 The Annual Report hails Anquetil-Duperron's journey for the purpose "of extending the bounds of virtue and learning" and calls the Frenchman, who "in so small a period, and in such circumstances, could learn so many languages, utterly unconnected with those already known in Europe, and copy and translate so many books written in them," "a true virtuoso, who braves every danger and difficulty in order to promote useful knowledge, and to increase the materials of speculation in the learned world" (Anquetil-Duperron 1787b:103). However, his chief hagiographer, Raymond Schwab, discerned a rather different heroic enterprise:

If Voltaire wanted from Asia -- in bad faith really -- arguments against the fabrications of revelation, Anquetil hoped -- blindly, for that matter -- to draw from it materials for the confirmation of the dogma, because he was one of those believers in whose eyes the image of the world is divided in two halves, Christians and idolaters. However, the idolaters appeared to him like unconscious depositaries of a tradition that had come from Israel and that was to be recovered. What he wanted to snatch from the Hindus were "the oldest monuments of religion." He went to Asia to seek scientific proof of the primacy of the Chosen People and of the biblical genealogies: but it so happened that his investigations suddenly opened the way to a critique of the books accepted as revealed. (Schwab 1934:4)

We have seen that long before Anquetil-Duperron's trip to India, his early manuscript "Le Parfait Theologien" already showed signs of such critique. Schwab also accepted Anquetil-Duperron's basic narrative about the primary aim of his journey to India as stated in the title of the 1762 report: "to discover and translate the works attributed to Zoroaster."

In 1754, I happened to see a fragment of the Vendidad Sade, which had been sent from England to M. Fourmont,16 and I immediately resolved to enrich my country with that singular work. I formed a design of translating it, and of going with that view to learn the ancient Persic in Guzarate or Kirman; an undertaking which would necessarily enlarge the ideas I had already conceived, concerning the origin of languages, and the several changes to which they are subject, and probably throw a light upon Oriental antiquity, which was unknown to the Greeks and Romans. (Anquetil-Duperron 1787b:104)

This narrative became gospel. While the Encyclopaedia Iranica does not mention dramatic details such as that his only baggage was a small knapsack with "two handkerchiefs, two shirts, a pair of stockings, a mathematics case, a Hebrew Bible, and a copy of Montaigne" and that he left France on a prisoner ship almost like in a scene from Manon Lescaut (Schwab 1934:23-24), it conveys the essence of the myth as historical fact:

After distinguishing himself in classical studies, Anquetil-Duperron went to Holland to study Oriental languages, especially Arabic, with the Jansenists exiled at Amersfoort. Back in Paris, he was appointed to the Bibliotheque du Roi (now the Bibliotheque Nationale). In 1754, he was shown a few lines copied from a fragment of the Avesta brought in 1723 to the Bodleian Library, Oxford, by Richard Colbe. He decided to go to India to retrieve the sacred book, which Colbert, Louis XIV's minister, had ordered Father J. F. Petis de la Croix, a Capuchin, to bring back from Iran without success. In order to hasten his departure he enrolled as a soldier in the Compagnie des Indes and walked all the way to Lorient on the Atlantic in the company of recruits from Parisian prisons. But before embarking on 7 February 1755 he received an allowance of 500 pounds from the Bibliotheque and thus was able to travel as a free passenger. (Duchesne-Guillemin 1987:2.100-101)

However, I found that Anquetil-Duperron already planned to go to India around the end of 1753 -- that is, no less than eighteen months before his departure and before he ever saw the Avesta fragment. He told Abbe Jean-Baptiste Ladvocat "at the beginning of 1754 about the voyage that I counted on making to India," and the Abbe then showed the young man the reports of the Danish missionaries of Tranquebar (Anquetil-Duperron 1771:1.2. ccccxcix).17 This account contradicts Anquetil-Duperron's self-publicized myth that he made this decision in 1754 "on the spot [sur le champ]" (Anquetil-Duperron 1771:1.I.vi).

In the first report after his return from India (1762), he wrote of embarking in 1755 "with a resolution of bringing back the laws of Zoroaster and the Bramins" (p. 105) and added that, before leaving France, he promised "to make myself master of the religious institutions of all Asia" (p. 107). This did not mean that he would study them all, but rather that he would study their common basis: the Vedas. And for this he needed to know Sanskrit:

There is a Samskretam of different ages, and I was desirous of having examples of it thro' all its variations, that I might fix the language in which all the books which are held sacred in that part of Asia which reaches from Persia to China are written. (p. 107)

This gives us a sense of the true objective of Anquetil-Duperron's India adventure. The books that are "held sacred" in most of Asia, from Persia to India and China, and are written in Sanskrit are certainly no Zoroastrian texts. By piecing together information from Anquetil-Duperron's travelogues and letters, one gains the distinct impression that the acquisition and study of the Vedas rather than of Zoroastrian texts was his primary objective and that he later mischaracterized his objectives in order to be seen as having achieved the exact goal that he had proposed. His travelogue is rich in information that disproves the reprioritized narrative that became part of his standard biography. At the very beginning of his stay in Pondicherry, he had the following plan: "After having become familiar with Persian, I wanted to go educate myself in the Malabar region, visit the Brahmes, and learn the Samskretan at some famous pagoda" (p. xxvi). In February 1756, half a year after his arrival in Pondicherry, Anquetil-Duperron was intent on "living from milk, rice, and vegetables in order to be able to afford from my savings the purchase of books and payment of Brahmes of which I planned to become the disciple" (pp. xxix-xxx). He also wanted to devote himself "more freely to the study of Indian books" (p. xxxi) and decided for this reason to travel to the Bengal region. In April 1756 he arrived in Chandernagor, fell ill, and remained for several months in the hospital built by the Jesuit Antoine Mozac, the very man who (probably after joining the Malabar mission) copied all the Pondicherry Vedas. Father Mozac told Anquetil-Duperron about the nearby city of Cassimbazar where he had studied Sanskrit and where several Brahmins resided. Anquetil-Duperron hoped to "stay there for an extended period without toO many expenses" (p. xxxviii). But his illness was so grave that he had to remain in the Jesuit hospital until the fall of 1756. Now more than a year had passed since his arrival in India, and Anquetil-Duperron seriously "thought about renouncing my projects and embracing the priesthood to which I always had been inclined"; even becoming a Jesuit was an option because the order's activity "corresponded sufficiently to the plan for whose execution I had come to India" (p. xxxix). In March 1757, he was still in Chandernagor; around this time he got news from a Frenchman in Surate that the Parsee doctors had "the books of Zoroaster" and were willing to explain it" to Anquetil-Duperron and to teach him the ancient languages (p. xl). Chandernagor being under attack and war in the air, Anquetil-Duperron made a trip to Cassimbazar but "did not find affairs in the state that I had expected" (p. xlii). His passport mentioned his "project in Benares" (p. L) -- which was, of course, to study Sanskrit and translate the Vedas -- but due to the war, this was impossible. It is only at this point that Anquetil-Duperron, fearing for his life and having lost most of his possessions, decided to travel to Surat via Pondicherry to study Zoroastrian texts (p. xlix). This course of events suggests that the principal objective of his voyage to India was not the acquisition and translation of Zoroastrian texts but the acquisition and translation of the Vedas. Not the Zoroastrian texts but the Vedas seemed to be the key to "all the religious institutions of Asia." But why was young Anquetil-Duperron so convinced that the Vedas contained "the sacred laws of all of Asia" (Anquetil-Duperron 1771:I.2.ccclxiv)?

Freret, de Visdelou, and Deshauterayes

Through his employment at the Royal Library, before his India journey, Anquetil-Duperron came into contact not only with Deshauterayes, who showed him the famous Avesta fragment, but also with Fourmont's other disciple Joseph de Guignes. In the year 1753, at whose end Anquetil-Duperron decided to go to India to study Sanskrit and the Vedas-and thus to acquire the key to the sacred laws that anciently reigned in all lands between Persia, India, and China-there were several events of importance for Paris orientalists. One was de Guignes's presentation on July 24 at the Royal Academy about the Samaneens. De Guignes claimed that the Brachmanes and the Samaneens were in fact two sects of one religion that he called "la religion Indienne" (the Indian religion). This religion had metempsychosis as its central tenet and regarded the Samaneens as the ultimate stage of purification (see Chapter 4). But de Guignes left open many questions regarding the history of this religion and its relationship to the Vedas.

The idea of an Indian religion reigning in most of Asia was, as we have seen, rather old. But it had gained new relevance through Johann Jacob Brucker's multi-volume history of philosophy (Brucker 1742-44) and through the ideas of an erstwhile rival of de Guignes's and Deshauterayes's teacher Fourmont. This man was Nicolas FRERET(1688-1749), famous as the first Frenchman in Paris to study Chinese and even more as an expert on chronology and ancient history.18 In the last years of his life, Freret showed acute interest not only in the chronologies of Asia but also in their religions, and on February 7, 1744, he presented some findings to the Royal Academy that he planned to include in a book. But this book never appeared, and four years after Freret's death, a summary of his 1744 presentation was published under the title of "Researches on the religious and philosophical traditions of the Indians, to serve as preparation for the examination of their chronology" (Freret 1753:34). Freret not only thought, like many others, that "the Indian religion is very widespread in the Orient" but also spoke of two major branches. The first branch is "the religion of the Brahmes which encompasses almost all ancient inhabitants of the lands between the Indus and the Ganges," and the second branch consists of the religion "dominating the region to the North and East of the Ganges" as far as Tibet and Bhutan. This second branch of Indian religion is the one that "the Chinese have adopted in the year 64 of the Christian era and is also dominant in Japan" as well as Vietnam, Laos, Cambodia, Burma, and other Asian countries (p. 36).

Freret's second branch of "Indian religion" clearly refers to what we today call Buddhism, and in his 1744 presentation to the Academy, he emphasized the importance of scientific research and language study to gain a better understanding of this religion that appeared to be the largest in the world. Like de Guignes a decade later, Freret sought to associate specific sacred texts with this "branch." Instead of the Anbertkend and the Forty-Two Sections Sutra that de Guignes in the 1750s was to regard as foundational for this widespread branch of Indian religion, Freret opted for the Vedas. Since the Vedas were not available to him, he relied -- like Holwell after him -- on the report about their content in the sixth book of the Decada Quinta of do Couro (see Chapter 6). Freret quoted do Couro's assertion that Indian religion has a creator God named Scharoues Zibari, who is surrounded by pure spirits who contemplate him (p. 38). Unlike Holwell who interpreted Couto's good spirits as angels serving God, however, Freret connected them with the quietist notion of supreme beatitude. In his view this state corresponds to "what the Siamese call Niveupan, the Peguans Niban, the Japanese Safene, and the Chinese Coung-hiou" (p. 38).19

Freret thus relied on the reports by Couto, Roger, and Baldaeus for the first "branch of Indian religion" -- the one that dominates the Indian subcontinent-and the descriptions by de la Loubere, Pierre Bayle, La Croze, and others for the other "branch" that dominated most of the rest of Asia. He weaved all this into his portrait of a gigantic religion that worships God in the form of Vishnu. Since he had read that Buddha is an incarnation of Vishnu, which marks the beginning of the fourth world age, the link between these two branches seemed obvious. Freret explained:

We omit here all that concerns the eight previous apparitions of Vishnu that do not belong to the present historical period. In the ninth [apparition] which belongs to our age, he came on earth in human form. In the Indies and on the island of Ceylon he is called Boudhe or Boudhan; in Siam Ponti-tchaou which is the same as Sommonacodon, translated in de la Loubere's report as Talapoin of the woods. In China he is called Po or Fo or according to Portuguese orthography Foe, and sometimes Chekia or Chaka. The Japanese honor him under the title of Amida;20 this is throughout Vishnu under different names. (p. 44)

Freret's report that was published in 1753, the year of Anquetil-Duperron's decision to travel to India, presented this "Indian religion" as "an extremely ancient system in the Indies" that radiated far toward East and West. He saw clear traces of it in the system of Pythagoras, and even "Plato adopted a part of Indian ideas." They also found their way into Christianity through Origen who "pretended to adapt them to Christianity" (p. 45). Freret was convinced that "the Indian religion, like all the others, had at its origin the primary truths that are generally known by all men and that form the body of natural revelation that is as old as the universe" (p. 45). This view of "Indian religion" was surprisingly long-lived and influential. For example, in 1777, the huge Dictionary of Classical Authors furnished under the heading "The religion of the Indians" exclusively information from Freret's summary, adopting it almost word for word (Sabbathier 1777:22.241-26).

But Freret's vision also deeply influenced de Guignes, Deshauterayes, and young Anquetil-Duperron. From Freret's viewpoint, there was nothing more urgent than the study of the Vedas. They had to contain not only the basis of the subcontinental "branch" of India's religion but also the second branch that we now call Buddhism. The Vedas were thus most likely to furnish the "key" that young Anquetil-Duperron had in mind when he wrote of making himself "master of the religious institutions of all Asia" through the study of ancient Sanskrit texts (Anquetil-Duperron 1787b:107). Exactly because he, like Freret and de Guignes, thought that the religious traditions of the Indian subcontinent and most other Asian countries had the same "Indian" root, he thought of China as a possible avenue for information about it. Unable to gain access to the Vedas even after four years in India, Anquetil-Duperron planned to travel via Tibet to China where he hoped to find ancient Indian texts that the Brahmins or polomen might have brought there.21 So he wrote two letters to the Jesuit Antoine Gaubil in Peking (who had been recommended to him by Deshaurerayes) to inquire about this. Though Anquetil-Duperron's letters are no longer extant, Gaubil's response forms part of Anquetil-Duperron's manuscript dossier at the Bibliotheque Nationale in Paris:22

I have received five days ago the letter that you made me the honor of writing from Goa on 20 March of 1758, [but] I have not received the one you said you wrote from Pondicherry. The polo men or brahmes came to China from the Indies more than 1600 years ago. More than 1300 years ago several Chinese put them into Chinese characters and in a Chinese language. What they learned from the polomen about the religion, astronomy, geometry, etc. -- these books are lost, and what remains consists only of a few truncated and confused fragments. The Chinese bonzes then took care to translate into Chinese the Indian doctrine, and in their prayer books, etc., they transcribed in Chinese characters many terms and phrases that nobody understands.23 ... If you execute your plan to come to China by way of Tartary, you will have quite some expenses to incur, quite some obstacles to overcome, and more than once you will be in need of heroic patience. Add to this many life-threatening dangers.

To judge from Father Gaubil's letter, Anquetil-Duperron was discouraged by Brahmin unwillingness to teach foreigners Sanskrit and was intent on finding materials in Chinese for the study of Sanskrit and ancient Indian doctrine. But Gaubil informed him in a postscript: "Even if in the past the Chinese have learned the rules of the Sanscroudang [Sanskrit] by way of the polomen, one does not find these books at all, and I do not believe that there is someone who would have read such [books]."

Thus, Athanasius Kircher's and Claude de Visdelou's ideas of Brahmin missionaries in the Fat East teamed up with Freret's two-branched Asian monotheism to form a powerful motive for the search for ancient texts of "Indian" religion in countries other than India. But there was yet another hidden avenue of de Visdelou's influence on Anquetil-Duperron. On October 8, 1755, his mentor Deshauterayes wrote a long letter to India to inform the young man about several issues of interest.24 He sent Anquetil-Duperron a reading list of literature about Indian religion (NAF 8872:70r) in which he particularly recommended books by Abraham Roger and La Croze. With regard to languages, Deshaurerayes insisted that "one must learn the language of a people of which one wants to speak and critically read its writings" (p. 73r) and recommended the study of the "Baly [Pali] language which is the only language of the Indies, along with the Tibetan, that I strongly exhort you to learn" (p. 70v). Deshauterayes had told Anquetil-Duperron before his departure for India about an unpublished paper about the Samaneens that he had written. In the letter, Deshauterayes informs his protege about some of its content. One passage in particular attracted my attention when I first read it. Deshauterayes informs Anquetil-Duperron that the Samaneens are monotheists worshipping a God called Aruguen and teach everywhere moral virtues and the transmigration of souls:

The God Aruguen whom they worship has given the Vedam, which is why he is called adi Veden the legislator, and Veda-niden, the Lord of the Law. These titles are also attributed to Vichnou by his devotees; but there is nothing surprising about this because, for the Indians, the ninth incarnation of Vishnu was in Boudha, and Boudha, I believe, is not different from Aruguen. One still gives to this God Aruguen the epithet of Siva cadigu'irveiven, that is, Lord of the glory of God Shiva, and that of Puten which I believe derived from the term Boudha. (p. 70v)

Deshauterayes had a very similar argument printed more than twenty years later in 1778:

Arugen, the god of the Samanes, is the same as Boudha; he has given the divine law of the Vedam, and this is why he is called Adi-veden, the first legislator, Veda-niden, the lord of the law; titles which are also attributed to Vichenou by his devotees, which is not surprising because, according to the Indians, Vichenou in his ninth incarnation became Boudha, and Boudha seems not at all different from Aruguen. (Mailla 1778:5.52)

These "Samanes" who believe in Buddha = Aruguen appear to be monotheists of the purest kind whose religion is very ancient. The following passage is not in the letter of 1755 but clarifies Deshauterayes's view of these pure ancient monotheists:

The Samanes are probably as ancient in the Indies as the Brahmes and have left many monuments of their genius, had a religion which was not different from that of the Gymnosophistes and knowledge of an infinitely perfect being that they called Aruguen and to whom they gave the most excellent attributes. They call him god of virtue, pure, infinite, eternal god, immovable, very wise god, very kind, very powerful, etc. They add that he reigned happily in the heavens in the shadow of a tree Asogu or Pindi. Since the Samanes completely neglected the cult of other gods in favor of Aruguen, they were usually called Aruguer; but those among them who distinguished themselves through their spirituality and the sanctity of their life were called Saraner. (p. 51)

Deshauterayes clearly thought that the sectarians of Buddha are monotheists; that they are no different from Vaishnavas; that the Veda is their sacred scripture; and that the Veda is a thoroughly monotheist text revealed by the god Buddha = Vishnu = Aruguen. I kept wondering where Deshauterayes got these ideas and words like Adi-veden from, until in the summer of 2008, I went through the papers of a De Guignes folder25 at the Bibliotheque Nationale. Someone wrote in small letters on the cover sheet: "These papers were mixed with those of Fourmont. One can, on account of the handwriting and their content, attribute more or less all of them to De Guignes." Only the first sheet is dated "3 May 1754"; it is an introduction to the history of the Samaneens. On page 4 begins a long document titled "Letter from Pondicherry. On the Sammaneens" which on page 7V has the following familiar passage:

The God Aruguen worshiped by the Sammaneens is also called Puten. One gives him also the epithet of Siva cadigu 'irveivem, that is, Lord of the glory of God Chiven. They say that this God Aruguen gave the divine Law or Vedam: that is why he is called Adi veden, that is first legislator, and vedaniden, the Lord of the Law: yet it is true that these names are also given to Vichnou by his devotees.

Deshauterayes letter to Anquetil / Copy of Pondicherry letter. Figure 20. Handwriting comparison of NAF 8872 and NAF 279.

The dossier contains a fragment of one more letter from Pondicherry (pp. 11r-12v), and the content of both letters indicates that there must have been a total of three letters written by a French-speaking missionary in Pondicherry. The first letter cites La Croze and was thus written after 1724. The third letter cites Engelbert Kaempfer and was thus written after 1729. The writer could read Chinese (he cites Ma Duanlin and various Chinese texts) and was familiar with Indian terminology. He also knew southern Indian literature and criticized a text dating by the Danish missionaries. And, of course, the writer of the letters resided in Pondicherry in the early 1730s, just around the time when Calmette wrote the Ezour-vedam. Given these data, the only author I can think of is Claude de Visdelou, who died in Pondicherry in 1737. The letters were thus probably sent to Paris between 1730 and 1737. The addressee is unknown (he is once called "mon cher Osman"), but there is little doubt that the precise references to Chinese texts were meant for Fourmont and that someone had copied parts or all of these letters. The copied first letter and part of the third letter somehow ended up in Fourmont's files at the Bibliotheque Nationale, and later someone decided that they are from de Guignes, which is why they ended up in his dossier (NAF no. 279).

However, a handwriting comparison (see Figure 20) shows that the copyist of these letters from Pondicherry was Deshauterayes and not de Guignes.26 Deshauterayes' quotations from de Visdelou's letters in his missive to Anquetil- Duperron show, as does his note in de Mailla's history, that he was just as good as his rival de Guignes and their teacher Fourmont at plagiarizing the writings of missionaries. Having copied these Pondicherry letters, Deshaurerayes used parts of them in his letter to Anquetil-Duperron as if these were his own findings, adding "I believe" and "I concluded," etc., to de Visdelou's text! He also asked Anquetil-Duperron to find out some things that he found intriguing in de Visdelou's letters, for example, the identity of the Parajacechatam sect that supposedly destroyed the sect of the Sammaneens in India (NAF no. 8872=72). The Pondicherry of the 1730s was a truly amazing hub of information!

Abbe Mignor's Blueprint

On March 14, 1762, Anquetil-Duperron returned to Paris after a stay of nearly six years in India, and the next day he deposited his manuscripts at the Royal Library. In June his report appeared in the Journal des Sravans, and he became an instant celebrity. The tide of his report indicated that he had gone to India "to discover and translate the works attributed to Zoroaster." At age 31, Anquetil-Duperron was hailed in the Annual Register as a "a true virtuoso" who braved "every danger" for the sole purpose of increasing "the materials of speculation in the learned world" (Anquetil-Duperron 1787b:103). Just after the publication of his report, he was invited to a dinner where he saw de Guignes again and also met a guest who had the distinction of being Voltaire's nephew and a very erudite man: Abbe Vincent MIGNOT. That very month Mignot was reading his fourth paper on the ancient philosophers of India at a session of the Royal Academy, and there can be no doubt that Anquetil-Duperron artended it. Mignot had read the three earlier papers while Anquetil-Duperron was preparing for his return or was on his way back to Europe.

Mignot's first paper, read on February 27, 1761, had dealt mainly with the question of whether the Egyptians had influenced the Indians or vice versa. Mignot concluded that Buddha, who is considered the father of Indian philosophy, lived about 1000 B.C.E. and that this makes his religion too ancient to have been influenced by Greeks or Egyptians (Mignot 1768:81-113). The second paper, read on June 2 of the same year, showed that features of Indian religion that were considered to be of Egyptian origin (transmigration, lingam and cow cult, and such) could be explained without Egyptian influence and that La Croze's and Kaempfer's ideas about the Egyptian origin of Buddha's religion were built on sand because the association of Buddha and Mercury with Wednesday is much younger than they had believed (pp. 114- 52). The third paper rejected early Egyptian influence on India by arguing that there simply was no commercial or other link between the two countries at such an early point (pp. 153-211).

For someone like Anquetil-Duperron who did not believe in the theories of Egyptian origins that were so fashionable among collaborators of the Encyclopedie, these three papers (which he might have read only in 1768 when they were printed together with numbers 4 and 5) were less interesting than the last two of Mignot's lectures that he could actually attend. Mignot continued to discount early Egyptian influence on India. In the fourth paper, read on June 15, 1762, he mainly sought to show the differences-all in India's favor -- between a number of Indian and Egyptian religious doctrines. With respect to strict monotheism, for example, Mignot regarded the Indians as fat superior to the Egyptians. Citing do Couro, La Croze, Francois Bernier, and also Indians' letters to Ziegenbalg, Mignot found that even the "successors of the ancient Brachmanes are intimately persuaded about the unity of God"; and so is "the sect of Gnanigueuls who are regarded as the sages and saints of India." They reject openly the "cult of idols and all superstitious practices of the nation in order to worship only God whom they call the being of beings" (p. 219). The Buddha, too, was called upon for the support of Indian monotheism:

It is to express this perfect simplicity of God that Budda, the author of Indian philosophy, when he explained his true feelings to his dearest disciples, told them that the principle and end of all things was emptiness or nothingness [le vide ou le neant]; this nothingness or this emptiness was, according to his doctrine, a real being [un etre reel] because he gave it attributes and taught that it was admirable, pure, infinite, and the principle and perfection of all beings. By calling it empty or nothing [vide ou neant] he adapted himself to the conventions of common people [vulgaire grossier] who use the term "nothing" for anything that has no coarse parts, does not fall, or is not perceived by its senses. The disciples of these philosophers, who remained faithfully attached to the doctrine of their master, recognize until today that God is a pure spirit and an infinite immaterial intelligence; this is how they put it in the comprehensive theology that was given in Couto, the continuator of Barros; and in one of their books entitled Panjangam, which is their almanach, one reads this prayer: I adore this being whose nature is indivisible, and whose simplicity does not admit any composition of qualities. (pp. 224-25)[/quote]

The five papers Mignot read at the Royal Academy, and particularly the fourth and fifth whose presentation Anquetil-Duperron could attend in person, were almost like a blueprint for Anquetil-Duperron's further work on India. Both men were convinced that India and its Vedas had preserved the most complete vestiges of man's Ur-religion, opposed the encyclopedists's ideas of Egyptian origin, and somehow wanted to build their Indian Ur-religion on the bedrock of the main events and chronology described in the book of Genesis. In the "triangle of origin narratives," the biblical corner was still dominant and very crowded. In exchange, the Egyptian corner could boast of some famous names of intellectuals and encyclopedists. The Indian corner was at this point still almost empty, but in the 1760s, the situation began to change. Merely four decades later, Friedrich Schlegel was to write enthusiastically in a letter: "alles, alles stammt aus Indien, ohne Ausnahme" [Everything, everything comes from India, without exception]" (Schlegel 1864:3.329). The Ezour-vedam's deposition at the Royal Library, Voltaire's 1761 edition of the Essai sur les moeurs with its stunning vista of an Indian origin of civilization, Abbe Mignot's India papers with their monotheistic Buddha, and Anquetil-Duperron's return from India all seemed to ring in a new era. Long before the beginning of the European colonial domination of India, "Indian religion" was seen as a pan-Asian phenomenon with "Brahmanic" and "Buddhist" branches. Diderot and many others thought it had Egyptian roots and associated it with polytheism, idolatry, atheism, materialism, or fatalism. But a second major line of interpretation was gathering steam in the 1750s and 1760s. Inspired by Brucker,27 Freret, de Guignes, and Mignor, it interpreted even the Buddha's "inner" teaching of emptiness and nothingness as a (possibly degraded) vestige of ancient monotheism and identified Asia's dominant "Indian religion" with humankind's universal, god-given ancient theology. At the beginning of the nineteenth century this became one of the core ideas of the indomaniac Romantic age in which Anquetil-Duperron's translations played a key role. But in the 1760s, when Voltaire and Holwell peddled their "proofs" of ancient Indian monotheism, this second line of interpretation was still in its infancy.

The Holwell Shock

What bothered both Mignot and Anquetil-Duperron was that there were descriptions of the Vedas bur hardly any translated material. Instead of being able to quote the Vedas themselves, Mignot had to rely on bits and pieces from do Couto, Jesuit letters, communications by Danish missionaries, Roger, La Croze, and, of course, the newly arrived Ezour-vedam. But this text was no Veda either but rather a commentary by someone who criticized the Vedas. On August 27 of 1766, Anquetil-Duperron received a visit of Antoine Court de Gebelin from Geneva who told him about another copy of the Ezour-vedam brought back from Pondicherry by a Mr. Tessier (Rocher 1984:8). From this manuscript, Anquetil-Duperron made his own copy and noted that it had a chapter at the end that was missing in Voltaire's copy. In the margins of his copy, he made several remarks that are signs of frustration. He would have liked to see Vedic quotations; but instead of citing textual authority, Chumontou keeps appealing to reason. One of Anquetil-Duperron's comments reads:

This is how the Br[ahman] Chumontou proceeds. Later in this treatise he refutes the legends told by Biache, either because they are contrary to good sense, or because they are not found in the ancient books, and he provides a moralistic explanation for those that are based on facts which he agrees to. However, these legends are accepted throughout India (see Abrah. Roger), and Chumontou does no more than confront them with the doubts of a philosopher which cannot be held to represent the religion of India. To prove that they are, he ought to combat authority by authority. (Rocher 1984:8-9)

But soon afterward, in 1767, a sensational translation of an ancient Indian text arrived in France: Holwell's Shastah. It created quite a stir and was almost immediately publicized by Voltaire and published in French (1768). A major reason for the commotion was its introduction, which presented a four-stage genealogy of India's sacred literature, claimed that the "Vedam" was used only in southern India, and called it a late and degenerate source that was absolutely inferior both in age and quality to the Shastah presented and translated by Holwell (see Chapter 6). The matter bothered Anquetil-Duperron so much that he bought a second copy of the French edition of Holwell's book and sent it to Father Antoine MOZAC (1704-C.1784) in India asking for his opinion. In his parcel he also included the Royal Academy volume containing Abbe Mignot's five papers.

Anquetil-Duperron was full of big questions, but in his letter to Gaston Laurent COEURDOUX(1691-1779) that was included in the same package, he played down their scope: "I would like to ask you two small clarifications about matters that you surely know perfectly. The first is about the nature of the Paraparavastou, the supreme Being, the first cause in Indian theology; and the second concerns the nature, origin, and antiquity of the Vedams, or Vedes, Beids. We would be very interested in seeing what you have collected about this" (Anquetil-Duperron 1808:672). His letter to Fr. Mozac, who had studied Sanskrit and given Anquetil-Duperron advice about this while he was for many months at the mission hospital at Chandernagor, was more explicit. Since his stay at Chandernagor, he had never contacted Mozac again, but now, eleven years later, he was desperate: everything he thought he knew about the Vedas had been torpedoed by Holwell's stunning assertions.

Holwell had, in fact, been second in command at Cassimbazar, the very city where Mozac had studied Sanskrit and where Anquetil-Duperron had wanted to follow in Mozac's footsteps. There was this strange link between the fate of Holwell, who apparently had managed to learn from the Brahmins at Cassimbazar, Mozac who had studied Sanskrit there, and Anquetil-Duperron, who had wanted to do the same but ended up having to embrace what really was h is second choice, namely, the study of Zoroastrian texts. "It seems that his plan is to elevate the Indian religion above all other known religions," he wrote to Mozac about Holwell, "and if his work presents some exceptions in favor of Christianity, one sees well that they are only due to the author's profession of this religion" (p. 675). Anquetil-Duperron had carefully compared the French translation to the English original and noted some translation mistakes in the margins of the copy he sent to Father Mozac. He also sent a list of contradictions that he had noted: Holwell's claim that this religion is purely monotheistic, while the text contains numerous examples of polytheism; various problems in the relationship of God and the Trimurti; strange contradictions with regard to Holwell's angels; the list goes on (pp. 675-76). Anquetil-Duperron's most urgent questions, however, concerned the relationship between Holwell's Shastah and the Vedas:

The fourth point that strikes me as particular about M. Holwell is that he reports, based on the words of Brahmes, about the origin of the Vedam which he makes younger by 1,500 years than the Chartah Bhade Shastahs of Brahma. First of all, it seems to me that one should have written schastra and not schastah. In malabar schastiram, in telougou schastram signify science, doctrine; and under this name is comprised what is in the Vedam. Second, the author distinguishes the Bhades from the Vedam; yet I find nothing in the books at my disposal that authorizes this distinction. (p. 677)

Anquetil-Duperron had never heard that the Vedas are only used in the south and the Shastah in the north and wondered how this was compatible with the description of the Vedas by do Couto (p. 677). Another doubt he presented to Father Mozac concerned Holwell's angels. Noting that do Couto had also described the second class of higher intelligences as prisoners in bodies that are on earth for purification, he asked Mozac, "Are these ideas about metempsychosis taken from ancient books of the Indians? Is what the author says about the fall of the angels and the apparitions of good genies on earth really found in the text that he calls the Schartah Bhade of Bramah?" (p. 678).

Anquetil-Duperron also felt that Holwell's ideas about metempsychosis were contradicted by Indian animal sacrifices. To make sure that Father Mozac's reply would cover his major doubts, he added a summary at the end with the title "Questions to clarify":

1. About the first principle recognized by the Indians; about Bram, Birmah; the allegorical explanations, etc.

2. On the origin and the nature of the Vedes or Bhades or Vedams;

3. On the fall of the angels, the origin of metempsychosis, and the [origin of] the custom obliging women to burn themselves, etc.

4. About bloody sacrifices in use or not with the Indians; the Sanskrit dictionary mentions sacrificial horses. (p. 680)

These were indeed good questions, but Father Mozac never responded. While Anquetil-Duperron finished his Zend Avesta translation and prepared it for publication, two other works with translations of Indian texts came to his attention: Dow's History of Hindostan (1768) and the manuscript of Maridas Poulle's Bagavadam translation that he could borrow for two or three days in 1770 (Anquetil-Duperron 1787a:2.64).

In February 1771, Coeurdoux at last responded with a gentle criticism of Abbe Mignot's idealization of Indian religion and his misunderstanding of the lingam cult and wrote that Abbe Mignot might profit from "following in the footsteps of another scholar and spending a few years in India" while promising, should he do that, to show him "the unity of God and the great event of the deluge in the Indian books" (Anquetil-Duperron 1808:49.68[- 82). He also responded to Anquetil-Duperron's central question about the Vedas:

I must now respond to your questions about the Vedams. We name them in Telugu and in the Samscroutane script of this region, Sama vedam, Ezour vedam, Roug vedam, Adharvana vedam. Several people say that this last Vedam is lost; I believe nothing of it. It is, one is assured, a book of magic; and this sort of books least of all gets lost in a heathen country where there are people everywhere who play themselves up as magicians. I saw a book of magic secrets that began with the first lines of the Adharvana vedam; but there was nothing more ... There are Brahmes of every Vedam, and each knows of which Vedam he is. Does it seem possible that those of the fourth could have permitted theirs to get lost? (pp. 684-85)

But now Coeurdoux added two remarks that not only confounded Anquetil- Duperron but puzzled many readers, including this writer:

I will add here what I have heard Father Calmette-who knew the samscroutam [Sanskrit] and had much studied the books of Indian science -- utter more than once: that the true Vedam [le vrai Vedam] is of such an ancient samscroutam that it is almost unintelligible, and that what one cites is of the Vedantam, that is, of introductions and commentaries that were made of the Vedam. In effect, in a famous prayer named gai'tri, one understands only the word savitourou, the sun. (p. 685)

But it is the remark that immediately follows that led to accusations of lies and deception. Since this is a crucial passage, I quote also its original French:

D'un autre cote, le P. Mosac, qui n'a pas moins etudie la langue Samscroutane, pretend avoir decouvert le vrai Vedam. II Ie fait posterieur a la gentilite Indienne, dont il est la refutation detaillee. Cet ouvrage a pour auteur un vrai philosophe ennemi du polytheisme, tel que toute la terre en eut long-temps apres le deluge. Ce vaste ouvrage a ete traduit par le P. Mosac; et quel tresor pour vous, s'il vouloit vous le communiquer.

On the other hand, the Father Mosac, who has studied the Samscroutane language not less [than Father Calmette], pretends to have discovered the true Vedam. He makes it posterior to Indian heathendom, of which it is a detailed refutation. This work has as its author a true philosopher and enemy of polytheism of the kind that the whole earth had for a long time after the deluge. This vast work has been translated by Fr. Mosac; and what treasure [would it be] for you if he were willing to communicate it to you! (p. 685)

Coeurdoux's juxtaposition of two "true" Vedas is breathtaking. He clearly takes the side of Fr. Calmette, who talked about the difficulty of the Veda's language and about its Vedanta commentaries. The second "true" Veda, by contrast, seems to be genuine only for Father Mozac who pretends to have discovered it and makes it posterior to heathendom. Yet Coeurdoux lauds Mozac's Veda author as a true philosopher and enemy of polytheism and calls it a vast work that Father Mozac has already translated.

Anquetil-Duperron, who added some comments on other pages of this letter, did not write anything in the margins of this page. But in the printed version of 1808, he explained in a note, "This work must be the Ezourvedam" and added a reference to his Zend Avesta (where he first quoted the Ezourvedam) and to the printed edition by Sainte-Croix of 1778.

It is clear that Coeurdoux, who had attentively studied Mignot's articles and provided some detailed criticisms, knew that the Ezour-vedam was in the Royal Library in Paris and that it was now used and cited by academics like Mignot. What he probably did not know was that Voltaire had sent it there; Mignot had mentioned only the librarian's name. This remark about Mozac's Veda was not in answer to any question, since Anquetil-Duperron had written nothing in his letters about the Ezour-vedam. Coeurdoux clearly was in the loop about the content of Mozac's Veda because he knows that it is "a detailed refutation" of Indian heathendom written by "a true philosopher and enemy of polytheism." We must therefore assume that the reason why Coeurdoux even mentioned Mozac's Veda and described it in a way that would immediately point to the Ezour-vedam was linked to his knowledge that the Ezour-vedam was making waves in educated Paris.

Had Coeurdoux known at this point that it was being used by Voltaire for his anti-Christian propaganda campaign, he would very likely have kept mum; he could have mentioned some information about the real Vedas and left it at that. But he decided, for some intriguing reason, to advertise Mozac's Vedas in such a manner that Anquetil-Duperron was certain to associate it with the Ezour-vedam. Not only that: he wanted Anquetil-Duperron to think that it is a genuine, though later text than the Veda described by Calmette and that it forms part of a different Vedam. There is no doubt that he must have anticipated that this unsolicited remark about a "vast work" in the generous hands of a missionary (who for many months had taken care of Anquetil-Duperron at me Chandernagor hospital and almost drew him into the Jesuit fold) would provoke me curiosity of the researcher who, as Coeurdoux knew, had been passionately chasing after the Vedas for years. There was no doubt that Anquetil-Duperron's next letter would bring a demand for this "vast work" that Coeurdoux dangled so conspicuously in front of the seeker of Ur-monotheism.

This is exactly what happened. In his reply of February 8, 1772, Anquetil-Duperron wrote again to Coeurdoux because Mozac never responded, and he made an attempt at flattering the silent father:

Even though the Father Mosac has not honored me with his response, I do not doubt for a minute of his friendship for me and that the communicative character that I know him to have will cause him to share with us his important research on the languages, the history, and the mythology of North India. We wait, among other works by this erudite missionary, for the translation of what he calls the true Vedam, which includes the refutation of polytheism. We count on Father Mosac to join the original to his translation and to accompany this precious treasure, as you justly call it, with critical discussions of the nature, author, and age of this Vedam, the country in which it was composed, and the regions where it is the law in preference to the four Vedas accepted on the Malabar coast, Coromandel, the Gujarat, etc. (p. 688)

Anquetil-Duperron also made a connection that Coeurdoux might not have anticipated: he suspected that the Vedam of Father Mozac was the corpus of texts that contained Holwell's Shastah!

Father Mosac has worked in Bengal, like Mr. Holwell; the one close to Cassimbazar and the other in Cassimbazar itself. Both speak of a Vedam or Bhade that is different from the four that we know: the Bengal and me neighboring countries seem the only regions of Hindostan where this Vedam is current. (p. 688)

But no amount of pleading could budge Father Mozac who never responded with a single word and did not even thank Anquetil-Duperron for the books he kept sending at great expense. Coeurdoux explained this silence as follows:

I have read to Father Mozac the part of your letter which regards him. My eloquence, combined with yours, has been useless to persuade him to communicate his vast and erudite collections. (p. 690)

This was the last word Anquetil-Duperron heard from the Pondicherry missionary about this question; after this, he never received another letter.