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Chapter 3: Facets of the Negro Problem [Color Caste], Excerpt from An American Dilemma: The Negro Problem and Modern Democracy
by Gunnar Myrdal
With the Assistance of Richard Sterner and Arnold Rose
1944

In 1880, Lajpat Rai joined Government College at Lahore to study Law, where he came in contact with patriots and future freedom fighters, such as Lala Hans Raj and Pandit Guru Dutt. While studying at Lahore he was influenced by the Hindu reformist movement of Swami Dayanand Saraswati, became a member of existing Arya Samaj Lahore (founded 1877) and founder editor of Lahore-based Arya Gazette.[7] [His journal Arya Gazette concentrated mainly on subjects related to the Arya Samaj.]

When studying law, he became a firm believer in the idea that Hinduism, above nationality, was the pivotal point upon which an Indian lifestyle must be based. He believed, Hinduism, led to practices of peace to humanity, and the idea that when nationalist ideas were added to this peaceful belief system, a secular nation could be formed...


Since childhood, he also had a desire to serve his country and therefore took a pledge to free it from foreign rule, in the same year he also founded the Hisar district branch of the Indian National Congress and reformist Arya Samaj with Babu Churamani (lawyer), three Tayal brothers (Chandu Lal Tayal, Hari Lal Tayal and Balmokand Tayal), Dr. Ramji Lal Hooda, Dr. Dhani Ram, Arya Samaj Pandit Murari Lal,[9] Seth Chhaju Ram Jat (founder of Jat School, Hisar) and Dev Raj Sandhir...

In 1914, he quit law practice to dedicate himself to the freedom of India and went to Britain in 1914 and then to the United States in 1917. In October 1917, he founded the Indian Home Rule League of America in New York. He stayed in the United States from 1917 to 1920...

Graduates of the National College, which he founded inside the Bradlaugh Hall at Lahore as an alternative to British institutions, included Bhagat Singh.[10] He was elected President of the Indian National Congress in the Calcutta Special Session of 1920...

While in America he had founded the Indian Home Rule League in New York and a monthly journal Young India and Hindustan Information Services Association. He had petitioned the Foreign affairs committee of Senate of American Parliament giving a vivid picture of maladministration of British Raj in India, the aspirations of the people of India for freedom amongst many other points strongly seeking the moral support of the international community for the attainment of independence of India. The 32-page petition which was prepared overnight was discussed in the U.S. Senate during October 1917.[13] The book also argues for the notion of "color-caste," suggesting sociological similarities between race in the US and caste in India.

-- Lala Lajpat Rai, by Wikipedia


Almost unanimously white Americans have communicated to the author the following logic of the caste situation which we shall call the "white man's theory of color caste."

(1) The concern for "race purity" is basic in the whole issue; the primary and essential command is to prevent amalgamation; the whites are determined to utilize every means to this end.

(2) Rejection of "social equality" is to be understood as a precaution to hinder miscegenation and particularly intermarriage.

(3) The danger of miscegenation is so tremendous that the segregation and discrimination inherent in the refusal of "social equality" must be extended to nearly all spheres of life. There must be segregation and discrimination in recreation, in religious service, in education, before the law, in politics, in housing, in stores and in breadwinning.


Chapter 3: Facets of the Negro Problem, Excerpt from An American Dilemma: The Negro Problem and Modern Democracy, by Gunnar Myrdal


[This study was made possible by funds granted by Carnegie Corporation of New York. That corporation is not, however, the author, owner, publisher, or proprietor of this publication, and is not to he understood as approving by virtue of its grant any of the statements made or views expressed therein. ]

FOREWORD

I have been asked to write a prefatory note for this book, because of the part played by the Carnegie Corporation in inaugurating the comprehensive study of which it is the outcome. In the public mind, the American foundations are associated with gifts for endowment and buildings to universities, colleges and other cultural and scientific institutions, and to a lesser degree with the financial support of fundamental research. It is true that a great part of the funds for which their Trustees are responsible have been distributed for these purposes, but the foundations do other things not so generally recognized. There are, for example, problems which face the American people, and sometimes mankind in general, which call for studies upon a scale too broad for any single institution or association to undertake, and in recent years certain foundations have devoted a considerable part of their available resources to the financing of such comprehensive studies.

The primary purpose of studies of this character is the collection, analysis and interpretation of existing knowledge; it is true that considerable research may prove necessary to fill the gaps as they reveal themselves, but such research is a secondary rather than a primary part of the undertaking as a whole. Provided the foundation limits itself to its proper function, namely to make the facts available and let them speak for themselves, and does not undertake to instruct the public as to what to do about them, studies of this kind provide a wholly proper and, as experience has shown, sometimes a highly important use of their funds.

As examples, we may take the inquiry and report of the Committee on the Costs of Medical Care (1928-1933), made possible by a group of foundations. Lord Hailey's memorable study, An African Survey, in the thirties was financed by the Carnegie Corporation. The significance of such undertakings cannot be measured by their cost. The volumes on the Poor Whites of South Africa, published in 1932, represent a relatively modest enterprise, but they have largely changed the thinking of the South Africans upon a social question of great importance to them.

While the underlying purpose of these studies is to contribute to the general "advancement and diffusion of knowledge and understanding," to quote the Charter of the Carnegie Corporation, it sometimes happens that a secondary factor, namely the need of the foundation itself for fuller light in the formulation and development of its own program, has been influential in their inception. This is true in the present case. The wide sweep of Andrew Carnegie's interests included the Negro, he gave generously to Negro institutions, and was closely identified with both Hampton and Tuskegee Institutes. The Corporation which he created maintained that interest, and during the years between its organization in 1911 and the inauguration of the present study, it made grants of more than two and one-half million dollars in direct response thereto.

In 1931, the late Newton D. Baker joined the Corporation Board. He was the son of a Confederate officer, attended the Episcopal Academy in Virginia and the Law School of Washington and Lee University, and spent the greater part of his early years in the Border states of West Virginia and Maryland. His services first as City Solicitor and later as Mayor of Cleveland gave him direct experience with the growing Negro populations in Northern cities, and as Secretary of War he had faced the special problems which the presence of the Negro element in our population inevitably creates in time of national crisis.

Mr. Baker knew so much more than the rest of us on the Board about these questions, and his mind had been so deeply concerned with them, that we readily agreed when he told us that more knowledge and better organized and interrelated knowledge were essential before the Corporation could intelligently distribute its own funds. We agreed with him further in believing that the gathering and digestion of the material might well have a usefulness far beyond our own needs.

The direction of such a comprehensive study of the Negro in America, as the Board thereupon authorized, was a serious question. There was no lack of competent scholars in the United States who were deeply interested in the problem and had already devoted themselves to its study, but the whole question had been for nearly a hundred years so charged with emotion that it appeared wise to seek as the responsible head of the undertaking someone who could approach his task with a fresh mind, uninfluenced by traditional attitudes or by earlier conclusions, and it was therefore decided to "import" a general director—somewhat as the late Charles P. Howland was called across the Atlantic to supervise the repatriation of the Greeks in Asia Minor after the close of the first World War. And since the emotional factor affects the Negroes no less than the whites, the search was limited to countries of high intellectual and scholarly standards but with no background or traditions of imperialism which might lessen the confidence of the Negroes in the United States as to the complete impartiality of the study and the validity of its findings. Under these limitations, the obvious places to look were Switzerland and the Scandinavian countries, and the search ended in the selection of Dr. Gunnar Myrdal, a scholar who despite his youth had already achieved an international reputation as a social economist, a professor in the University of Stockholm, economic adviser to the Swedish Government, and a member of the Swedish Senate. Dr. Myrdal had a decade earlier spent a year in the United States as a Fellow of the Spelman Fund, and when the invitation was extended to him by the Corporation in 1937, was about to make a second visit at the invitation of Harvard University to deliver the Godkin Lectures.

It was understood that he should be free to appoint and organize a staff of his own selection in the United States and that he should draw upon the experience of other scholars and experts in less formal fashion, but that the report as finally drawn up and presented to the public should represent and portray his own decisions, alike in the selection of data and in the conclusions as to their relative importance. Upon him rested the responsibility, and to him should go the credit for what I for one believe to be a remarkable accomplishment.

The difficulties of Dr. Myrdal's task, which would have been great enough in any event, were much increased by the outbreak of the present war. At a critical point in the development of the enterprise, he returned to Sweden to confer with his colleagues in the Government and the University, and only after nine months was he enabled to return by a long and circuitous route. Meanwhile, defense and war needs here had taken more and more of the time and energies of his collaborators. Despite all these difficulties, delays and complications, his task has now been completed and is presented in these volumes. The Carnegie Corporation is under deep and lasting obligation to Dr. Myrdal. The full degree of this obligation will be appreciated only when the material he has gathered and interpreted becomes generally known.

Though he has achieved an extraordinary mastery of the English language, Dr. Myrdal is not writing in his mother tongue. As a result, there is a freshness and often a piquancy in his choice of words and phrases which is an element of strength. Here and there it may lead to the possibility of misunderstanding of some word or some phrase. This is a risk that has been deliberately taken. It would have been possible for some American to edit the very life out of Dr. Myrdal's manuscript in an effort to avoid all possibility of offending the susceptibilities of his readers, but the result would have been a less vital and a far less valuable document than it is in its present form.

Thanks are also due to the Director's many associates and advisers, and in particular to Professor Samuel A. Stouffer and Dr. Richard Sterner, who during Dr. Myrdal's absence carried the burden of direction and decision, and to Messrs. Shelby M. Harrison, William F. Ogburn and Donald R. Young for their generously given editorial services in connection with the publication of some of the research memoranda prepared by Dr. Myrdal's collaborators.

When the Trustees of the Carnegie Corporation asked for the preparation of this report in 1937, no one (except possibly Adolf Hitler) could have foreseen that it would be made public at a day when the place of the Negro in our American life would be the subject of greatly heightened interest in the United States, because of the social questions which the war has brought in its train both in our military and in our industrial life. It is a day, furthermore, when the eyes of men of all races the world over are turned upon us to see how the people of the most powerful of the United Nations are dealing at home with a major problem of race relations. It would have been better in some ways if the book could have appeared somewhat earlier, for the process of digestion would then have taken place under more favorable conditions, but, be that as it may, it is fortunate that its appearance is no longer delayed.

I venture to close these introductory paragraphs with a personal word dealing with a matter upon which Dr. Myrdal himself has touched in his preface, but which I feel moved to state in my own words. It is inevitable that many a reader will find in these volumes statements and conclusions to which he strongly objects, be he white or colored, Northerner or Southerner. May I urge upon each such reader that he make every effort to react to these statements intellectually and not emotionally. This advice, I realize, is much more easy to give than to follow, but it is given with a serious purpose. The author is under no delusions of omniscience; as a scholar, he is inured to taking hard knocks as well as giving them, and he will be the first to welcome challenges as to the accuracy of any data he has presented, the soundness of any general conclusions he has reached, and the relative weight assigned by him to any factor or factors in the complicated picture he draws. Criticism and correction on these lines will add greatly to the value of the whole undertaking.

F. P. Keppel
December 15, 1942.

AUTHOR'S PREFACE

Late in the summer of 1957 Frederick P. Keppel, on behalf of the Trustees of the Carnegie Corporation of New York, of which he was then President, invited me to become the director of "a comprehensive study of the Negro in the United States, to be undertaken in a wholly objective and dispassionate way as a social phenomenon."

Our idea, so far as we have developed it, would be to invite one man to be responsible
 for the study as a whole, but to place at his disposal the services of a group of associates, Americans, who would be competent to deal as experts with the anthropological, economic, educational and social aspects of the question, including public health and public administration.* [Letter from Mr. Frederick P. Keppel, August 12, 1937.]


After some correspondence and, later, personal conferences in the spring of 1938, when I was in the United States for another purpose, the matter was settled. It was envisaged that the study would require a minimum of two years of intensive work, but that it might take a longer time before the final report could be submitted.

On September 10, 1938, 1 arrived in America to start the work. Richard Sterner of the Royal Social Board, Stockholm, had been asked to accompany me. On Mr. Keppel's advice, we started out in the beginning of October on a two months' exploratory journey through the Southern states. Jackson Davis, of the General Education Board, who has behind him the experiences of a whole life devoted to improving race relations in the South and is himself a Southerner, kindly agreed to be our guide, and has since then remained a friend and an advisor.

We traveled by car from Richmond, Virginia, and passed through most of the Southern states. We established contact with a great number of white and Negro leaders in various activities; visited universities, colleges, schools, churches, and various state and community agencies as well as factories and plantations; talked to police officers, teachers, preachers, politicians, journalists, agriculturists, workers, sharecroppers, and in fact, all sorts of people, colored and white . . .

During this trip the State Agents for Negro Education in the various states were our key contacts. They were all extremely generous with their time and interest, and were very helpful.

The trip was an exploratory journey: we went around with our eyes wide open and gathered impressions, but did not feel ready, and in any case, had not the necessary time to collect in an original way data and material for the Study. The experience, however, was necessary. Without it our later studies will have no concrete points at which to be fixed.* [Memorandum to Mr. Keppel, January 28, 1939. ]


After a period of library work a first memorandum on the planning of the research to be undertaken was submitted to Mr. Keppel on January 28, 1939. It was later mimeographed, and I had, at this stage of the study, the advantage of criticisms and suggestions, in oral discussions and by letter, from a number of scholars and experts, among whom were: W. W. Alexander, Ruth Benedict, Franz Boas, Midian O. Bousfield, Sterling Brown, W. O. Brown, Ralph J. Bunche, Eveline Burns, Horace Cayton, Allison Davis, Jackson Davis, John Dollard, W. E. B. Du Bois, Edwin Embree, Earl Engle, Clark Foreman, E. Franklin Frazier, Abram L. Harris, Melville J. Herskovits, Charles S. Johnson, Guion G. Johnson, Guy B. Johnson, Eugene Kinckle Jones, Thomas Jesse Jones, Otto Klineberg, Ralph Linton, Alain Locke, Frank Lorimer, George Lundberg, Frank Notestein, Howard W. Odum, Frederick Osborn, Robert E. Park, Hortense Powdermaker, Arthur Raper, Ira DeA. Reid, E. B. Reuter, Sterling Spero, Dorothy Swaine Thomas, W. I. Thomas, Charles H. Thompson, Edward L. Thorndike, Rupert B. Vance, Jacob Viner, Walter White, Doxey A. Wilkerson, Faith Williams, Louis Wirth, L. Hollingsworth Wood, Thomas J. Woofter, Jr., Donald R. Young.

During the further planning of the study in terms of specific research projects and collaborators, Donald R. Young of the Social Science Research Council, Charles S. Johnson of Fisk University, and Thomas J. Woofter, Jr., then of the Works Progress Administration, were relied upon heavily for advice. Mr. Young, in particular, during this entire stage of the study, was continuously consulted not only on all major questions but on many smaller concerns as they arose from day to day, and he placed at my disposal his great familiarity with the field of study as well as with available academic personnel. Upon the basis of the reactions I had received, I reworked my plans and gradually gave them a more definite form in terms of feasible approaches and the manner of actually handling the problems. A conference was held at Asbury Park, New Jersey, from April 23 to April 28 inclusive, at which were present: Ralph J. Bunche, Charles S. Johnson, Guy B. Johnson, Richard Sterner, Dorothy S. Thomas, Thomas J. Woofter, Jr., and Donald R. Young. As a result of the conference I submitted to Mr. Keppel, in a letter of April 28, 1939, a more definite plan for the next stage of the study. The general terms of reference were defined in the following way:

The study thus conceived, should aim at determining the social, political, educational, and economic status of the Negro in the United States as well as defining opinion, held by different groups of Negroes and whites as to his "right" status. It must, further, be concerned with both recent change, and current trend, with respect to the Negro's position in American society. Attention must also be given to the total American picture with particular emphasis on relations between the two races. Finally, it must consider what changes are being or can be induced by education, legislation, interracial efforts, concerted action by Negro groups, etc.

 
Mr. Keppel, who from the start had given me the benefit of his most personal interest and advice, and who had followed the gradual development of the approach, gave his approval to the practical plans. Needed were a working staff, consisting of experts who could devote their whole time to the project, and, in addition, the collaboration of other experts to prepare research memoranda on special subjects. I was most fortunate in securing the cooperation needed. The following staff members were engaged, besides Richard Sterner: Ralph J. Bunche, Guy B. Johnson, Paul H. Norgren, Dorothy S. Thomas, and Doxey A. Wilkerson. Norgren did not join the staff until November I, 1939. Mrs. Thomas left the study on January 15, 1940, for another engagement. Outside the staff, the following persons undertook various research tasks, namely: M. F. Ashley-Montagu, Margaret Brenman, Sterling Brown, Barbara Burks, Allison Davis, J. G. St. Clair Drake, Harold F. Dorn, G. James Fleming, Lyonel C. Florant, E. Franklin Frazier, Herbert Goldhamer, Melville J. Herskovits, T. Arnold Hill, Eugene L. Horowitz, Eleanor C. Isbell, Charles S. Johnson, Guion G. Johnson, Dudley Kirk, Louise K. Kiser, Otto Klineberg, Ruth Landes, Gunnar Lange, T. C. McCormick, Benjamin Malzberg, Gladys Palmer, Arthur Raper, Ira DeA. Reid, Edward Shils, Bernhard J. Stern, Louis Wirth, T. J. Woofter, Jr. There were the following assistants to staff members and outside collaborators, who worked for various periods: Berta Asch, Lloyd H. Bailer, Louis Boone, Frieda Brim, Vincent Brown, William B. Bryant, Elwood C. Chisolm, Walter Chivers, Kenneth Clark, Belle Cooper, Lenore Epstein, Edmonia Grant, Louis O. Harper, James Healy, Mary C. Ingham, James E. Jackson, Jr., Wilhelmina Jackson, Anne De B. Johnson, Louis W. Jones, Alan D. Kandel, Simon Marcson, Felix E. Moore, Jr., Rose K. Nelson, Herbert R. Northrup, Edward N. Palmer, Lemuel A. Penn, Glaucia B. Roberts, Arnold M. Rose, George C. Stoney, Joseph Taylor, Benjamin Tepping, Harry J. Walker, Richard B. Whitten, Milton Woll, Rowena Wyant, and Walter Wynne. Mrs. Rowena Hadsell Saeger was the executive secretary of the study throughout this stage.

During the summer of 1939 I prepared a detailed plan for the study.* ["Memorandum on the Disposition of the Study on the American Negro." ] The work on the various research memoranda started gradually during the summer and fall of 1939, and I remained in close touch with all my collaborators. As I wanted to be able to corroborate, as far as possible, information in the literary sources and in the research memoranda being prepared for the study, by looking at interracial relations in various parts of the country with my own eyes, I continued to reserve as much of my time as possible for work in the field.

After the Germans had invaded Denmark and Norway in April, 1940, Mr. Keppel and I agreed that my duty was to go home to Sweden. Samuel A. Stouffer — who, meanwhile, had undertaken the responsibilities on the staff which Mrs. Thomas had left — agreed to take upon himself the burden of directing the project in my absence. Without reserve, he unselfishly devoted all his talents and all his energy to the task of bringing the research to completion by September 1, 1940, and he succeeded. I shall always remain in deep gratitude to Stouffer for what he did during those months and for the moral support he thereafter has unfailingly given me and the project.

Because of the delay in the completion of the work — and, indeed, the uncertainty as to whether I would ever be able to return to the task of writing a final report — the Corporation decided, in the fall of 1940, to facilitate the publication of some of the memoranda. A Committee to advise In the selection of those contributions most nearly ready for publication was appointed, consisting of Donald R. Young, Chairman, Shelby M. Harrison and William F. Ogburn. Samuel A. Stouffer served as Secretary to this committee. The following volumes have been published:

Melville J. Herskovits, The Myth of the Negro Past. New York: Harper & Brothers, 1941.

Charles S. Johnson, Patterns of Negro Segregation. New York: Harper & Brothers, 1943.

Richard Sterner, The Negro's Share. New York: Harper & Brothers, 1943.

A fourth volume is to be published later:

Otto Klineberg, editor, Characteristics of the American Negro. New York: Harper & Brothers.


This volume contains the following research memoranda, the manuscripts of which will be deposited in the Schomburg Collection of the New York Public Library.

Otto Klineberg, "Tests of Negro Intelligence," "Experimental Studies of Negro Personality."

Benjamin Malzberg, "Mental Disease among American Negroes: A Statistical Analysis."

Louis Wirth and Herbert Goldhamer, "The Hybrid and the Problem of Miscegenation."

Eugene L. Horowitz, "'Race' Attitudes."

Gny Johnson, "The Stereotypes of the American Negro."


The following unpublished manuscripts, prepared for the study — after some provision has been made to preserve the authors' rights — are being deposited in the Schomburg Collection of the New York Public Library where they will be available for scientific reference:* [In addition to the unpublished research memoranda listed, the following material is also deposited in the Schomburg Collection: (1) Memorandum to Mr. Keppel, January 28, 1939 (containing the first plan of the Study); (2) Memorandum to the Staff, "Disposition of the Study on the American Negro," September 10, 1939 (containing the definitive research program); (3) Memorandum to the Staff, "Main Viewpoints and Emphases of the Study," February 8, 1940; (4) Memorandum to the Staff, "Preparation of Manuscripts," February 8, 1940; and (5)Memorandum to the Staff, "Bibliographies," October 31, 1939.]
 
M. F. Ashley-Montagu, "Origin, Composition and Physical Characteristics of the American Negro Population."

Margaret Brenman, "Personality Traits of Urban Negro Girls."

Sterling Brown, "The Negro in American Culture" (fragment).

Ralph Bunche, "Conceptions and Ideologies of the Negro Problem," "The Programs, Ideologies, Tactics, and Achievements of Negro Betterment and Interracial Organizations," "A Brief and Tentative Analysis of Negro Leadership," "The Political Status of the Negro."

Barbara Burks, "The Present Status of the Nature-Nurture Problem as It Relates to Intelligence."

Allison Davis, "Negro Churches and Associations in the Lower South."

Harold F. Dorn, "The Health of the Negro."

J. G. St. Clair Drake, "Negro Churches and Associations in Chicago."

G. James Fleming, "The Negro Press."

Lyonel C. Florant, "Critique of the Census of the United States," "Negro Migration — 1860-1940" (revised edition, 1942, of the Stouffer-Florant manuscript).

E. Franklin Frazier, "Recreation and Amusement among American Negroes," "Stories of Experiences with Whites."

T. Arnold Hill, "Digest and Analysis of Questionnaires Submitted by Urban League Secretaries for 'The Negro in America.' Churches and Lodges, Negro Business and Businessmen, Racial Attitudes, Recreation and Leisure Time."

E. C. Isbell, "The Negro Family in America," "Statistics of Population Growth and Composition."

Guion G. Johnson, "A History of Racial Ideologies in the United States with Reference to the Negro."

Guion G. Johnson and Guy B. Johnson, "The Church and the Race Problem in the United States."

Guy B. Johnson and Louise K. Kiser, "The Negro and Crime."

Dudley Kirk, "The Fertility of the Negro."

Ruth Landes, "The Ethos of the Negro in the New World."

Gunnar Laage, "Trends in Southern Agriculture," "The Agricultural Adjustment Program and the Negro" (fragment).

T. C. McCormick, "The Negro in Agriculture."

Benjamin Malzberg, "A Study of Delusions among Negroes with Mental Diseases."

Paul Norgren, "Negro Labor and Its Problems."

E. Nelson Palmer, "A Note on the Development of Negro Lodges in the United States."

Arthur Raper, "Race and Class Pressures."

Ira DeA. Reid, "The Negro in the American Economic System."

Edward A. Shils, "The Bases of Social Stratification in Negro Society."

Bernhard J. Stern, "The Negro in Adult Education."

Samuel A. Stouffer and Lyonel C. Florant, "Negro Population and Negro Population Movements: 1860-1940, in Relation to Social and Economic Factors."

Doxey Wilkerson, "The Negro in American Education" (fragment).

T.J. Woofter, Jr., "The Negro and Agricultural Policy."


The Advisory Committee appointed by the Corporation has gone through all the published and unpublished memoranda listed above. Coming to the material from outside and viewing it with fresh eyes, the Committee felt justified in giving the following appraisal:

The Committee found that every manuscript submitted offered significant contributions. In serving the purposes of the Study so well, the contributors necessarily subordinated their individual publication interests to the interests of the central project. This is evidence of unselfish team-play which deserves respect and commendation.* [Foreword by the Committee to: Melville J. Herskovits, The Myth of the Negro Past (1941), p. x.]


To this high appreciation, which needs no amplification on my part, I want to add some words of personal gratitude to my colleagues in the first stage of the study. The collaboration in the study -- which embraced, in friendship and concerted efforts, white and Negro men and women of different specialties, ages, and previous accomplishments -- gave more than is contained in the 15,000 typewritten pages of manuscript. Even about the specific problems of race relations, which we were studying together, I learned much more from our informal conferences than I can ever duly account for in this book.

To Mrs. Rowena Hadsell Saeger I remain grateful for her great devotion and, specifically, for the efficient manner in which she relieved me of much office work in directing the study, thereby allowing me to use much of the year for continuing my field trips.

The National Association for the Advancement of Colored People, The Urban League, The Commission for Interracial Cooperation, private and public research institutions, several branches of the federal government, and state and municipal authorities in different parts of the country, and, in addition, a great number of individuals, have aided me and my collaborators to an extent which makes any detailed acknowledgment difficult.

The first stage of the study closed with the completion of the several research memoranda which are published or, in unpublished form, are made available for students of the Negro problem.

The second stage of the study began when I returned to America on March 6, 1941. In writing the present book, which has been produced during this second stage, I have utilized the unpublished manuscripts, prepared for the study during its first stage, in the same manner as I have used the printed literature. I have, therefore, had frequent occasion to cite them. As a glance at the footnotes will reveal, the unpublished manuscripts on which I have relied most heavily are those by Bunche, Norgren, Raper, Stouffer and Florant, and, in the next place, those of Dorn, Drake, Kirk and Lange. I have, of course, depended upon the printed literature to an even greater extent than upon the specially prepared monographs. Much of the library work was done during the summer of 1941 in the excellent Baker Library of Dartmouth College, Hanover, New Hampshire. Use was also made of the Columbia University Library, the New York Public Library, the Princeton University Library and the Russell Sage Foundation's library. I have also drawn upon my person observations of conditions and attitudes in various parts of the country and upon the observations of Sterner and Rose. Most of the book was written in Princeton, New Jersey.

In September, 1941, I was joined by Richard Sterner and Arnold Rose, whose names rightly appear on the title page as assistants. Richard Sterner has been my associate in this work from the first day. Together we explored the Negro problem in America, which was so new and foreign to us both, and together we discussed the task to be accomplished. Sterner assisted in an essential way in outlining the program for the first stage of the work. Besides the special investigation of the Negro's standard of living, which he later undertook as one of the staff members and which resulted in his now published book, The Negro's Share: In Income, Consumption, Housing and Public Assistance, he kept, upon my request, a general interest and a general responsibility for the wider economic problems of the Negro in America. For the present book he has prepared manuscripts in draft form for nine chapters in Part IV on economic problems. Appendix 6, "Pre-War Conditions of the Negro Wage Earner in Selected Industries and Occupations," is written by him. He has carefully gone through the several succeeding drafts of other parts of the book and has given me criticism which has not only referred to details but often to fundamental views and arrangement. For the final shape of Part V on the political problems, for instance, his criticism has been of greatest importance since it has led me to stress, much more than I had succeeded in doing in a first draft, the elements of actual and pending change in the political scene of the South. His critique of this and other parts has had a specific functional value for the writing of this book, as he, being a stranger like myself and having the same cultural background, was inside the points of view which have been applied throughout the work. I should also mention that when statements in this book are made in a conjectural form and based on personal observations, these observations are often made by Sterner or by both Sterner and myself.

Arnold Rose has prepared drafts for Chapters 5, 6, 7, and 8 on problems connected with race and population, Chapter 22 on the present political scene, Chapter 29 on the patterns of discrimination, Chapters 41 and 42 on church and education, and Appendices 4, 7 and 8. He has also prepared drafts for many sections of other chapters. For still other chapters he has assembled data and filled in gaps. For the final formulation of the main methodological analysis in Appendix 2 on facts and values in social science, his contribution has been of great importance. He has read the manuscripts of all parts and edited them. His editing work has included much more than polishing the English. It has, rather, been a most conscientious checking of basic data as well as of inferences, and a critical consideration of arrangement, viewpoints and conclusions. Both his criticisms and suggestions have, with few exceptions, led to changes in the final manuscript, and many of these changes are important. His wide knowledge of the social science literature and his sound judgment on methodological problems have, in this critical work, been significant. When I delivered the manuscript and departed from America, there was still a great deal of checking to be done and gaps to be filled in for which he was responsible, as well as for the proof reading. He also had to write Chapters 43 and 44, on the Negro community and culture, and Sections 1 and 4 of Appendix 10. For the present form of these two chapters and the appendix, Rose is himself responsible.

About the contributions of both Sterner and Rose I want to add the following. The size of the book, and still more the scope of the problems involved, will make it understandable even to the reader who is not himself familiar with many of the specific fields, that the work done has been immense. We have had to dig deep into primary sources in many fields of social science and a major part of this digging has been done by them. The collaboration, which stretched ruthlessly over evenings and weekends, has been a sheer pleasure to me, as I have felt more than I have ever experienced before the stimulation of an ideal cooperation where we not only added together the results of our labor but imagined that we in our concerted endeavors sometimes reached higher than an arithmetical sum. A similar outlook on the methodological problems of social science and a mutually shared scientific curiosity in seeing our structure of hypothesis, data, and conclusion rise, have given to our collaboration a spirit of intellectual exploration which I will not soon forget.

To Miss Ruth Moulik, who has been our secretary and who will continue to stay with the book until it has come through the press, we are grateful for her skill and great devotion. Besides the responsibility for the office and, particularly, for the typing and checking of the manuscript, she has helped us by statistical computations, by digging up sources in the library, by checking statistical data and quotations, and in many other ways.

In the last, hectic stage of the study, from September through December, 1942, Caroline Baer Rose was a member of the little group of three who had to carry on after Sterner and I departed for Sweden. She worked unselfishly through all hours, including evenings and weekends, and brought to the study her frank personality and broad background. She assisted Mr. Rose in checking data and filling in gaps and was especially helpful in doing these things on the economics part. She also wrote the first draft of Chapter 44, Section 4, on "Recreation."

Before making my final revision of the manuscript I have had the invaluable help of having it read critically and carefully by two friends who are at the same time outstanding social scientists with a great familiarity with the problems treated in the book: Professors E. Franklin Frazier of Howard University and Louis Wirth of the University of Chicago. They have not spared any effort, and as a result I have had their criticisms and suggestions often from page to page, referring to everything from the syntax and the arrangement of chapters and appendices to fundamental problems of approach and to conclusions. In my revision nearly every point raised by them has caused omissions, additions, rearrangements, clarifications or other alterations. Paul H. Norgren has read Appendix 6 and a first draft of Chapter 19. Gunnar Lange has read Chapters 10 to 12 and a first draft of Chapter 18. The final manuscript has benefited by their criticism. Alva Myrdal has read various chapters; her criticism of Appendix 1 and Chapter 41 on Negro education has been particularly valuable.

The relation of the study to the Carnegie Corporation of New York must be accounted for. The study has an unusual character as it was not initiated by any individual scholar or academic institution but sponsored by the Carnegie Corporation itself and, in a sense, carried out within the Corporation. The general plan that a number of American experts should be asked to collaborate by preparing research monographs while the director himself should write a final report, was also developed by the Corporation. All decisions on practical and financial matters have been taken on the responsibility of the Corporation. The Trustees of the Corporation have been most generous and prompt in appropriating necessary funds for the study.

Mr. Keppel has had to keep in closer touch with the progress of the work than is usual when a study is sponsored by an outside institution. No conventional words of appreciation can express what his unfailing personal interest in the project has meant in upholding the courage of the present author throughout his tribulations. Charles Dollard, the Assistant to the President of the Carnegie Corporation, has followed the work in all its practical details and has, with Keppel, contributed most in terms of moral support and advice. Both Keppel and Dollard have read the manuscript and given me their criticisms and suggestions, which have been very valuable.

For the content of the book, I am solely responsible.

The scope and main direction of this book will be explained in the "Introduction." There are, however, some few notes of a more personal character for which the proper place is at the close of this preface. To invite a foreigner — someone "in a nonimperialistic country with no background of domination of one race over another" who, presumably "would approach the situation with an entirely fresh mind"; I am here again quoting Keppel's first letter, August 12, 1937 — to review the most serious race problem in the country, is an idea singularly American. In any other country such a proposal would have been defeated by afterthoughts of practical and political expediency. Many will deem it a foolish idea. But more fundamentally it is a new demonstration, in a minor matter, of American moralism, rationalism, and optimism — and a demonstration of America's unfailing conviction of its basic soundness and strength. Early in the course of this work, when I had found out the seriousness of the task before me, I proposed to Mr. Keppel that a committee be formed of a Southern white, a Northern white, and a Negro. In such a group we could have allowed for political considerations and worked out a basis for practical understanding, to which each one could have subscribed, since the representation of different viewpoints would have accounted for the intellectual compromises involved. This was, however, not at all what he wanted. He told me that everyone would generously help and advise me — and there he proved right — but that I would have to find out for myself, and upon my own responsibility, the truth in the- matter without any side glances as to what was politically desirable and expedient.

This book is the result. Let it be added at once that the author does not have any pretension of having produced the definitive statement of the Negro problem in America. The problem is too big and too complicated, and also things are rapidly changing while one writes. Time has, as always, been a limitation. When I now leave the work, I know that many chapters could be improved. But apart from such shortcomings, there is a more basic relativism which the reader should keep in mind. Things look different, defending upon "where you stand" as the American expression runs. The author fully realizes, and hopes the reader will remember, that he has never been subject to the strains involved in living in a black-white society and never has had to become adjusted to such a situation — and that this condition was the very reason why he was asked to undertake the work. He was requested to see things as a stranger. Indeed, he was asked to be both the subject and the object of a cultural experiment in the field of social science.

As he, in this problem — to which he previously had given hardly a thought — was nearly stripped of all the familiar and conventional moorings of viewpoints and valuations, he had to construct for himself a system of coordinates. He found this in the American ideals of equality and liberty. Being a stranger to the problem, he has had perhaps a greater awareness of the extent to which human valuations everywhere enter into our scientific discussion of the Negro problem. In two appendices on valuations, beliefs, and facts he has attempted to clear the methodological ground for a scientific approach which keeps the valuations explicit and hinders them from going underground in the form of biases distorting the facts. And he has followed the rule all through the book of inserting the terms "the American Creed" and "value premise" and of specifying those value premises and printing them in italics. The reader will be less irritated by their repetition if he understands that these terms are placed as signs of warning to the reader and to the writer alike: the search for scientific knowledge and the drawing of practical conclusions are dependent upon valuations as well as upon facts.

When, in this way, the data on the American Negro problem are marshaled under the high ideals of the American Creed, the fact must be faced that the result is rather dark. Indeed, as will be pointed out in the first chapter, the Negro problem in America represents a moral lag in the development of the nation and a study of it must record nearly everything which is bad and wrong in America. The reading of this book must be somewhat of an ordeal to the good citizen. I do not know if it can be offered as a consolation that the writing of the book, for much the same reason, has been an ordeal to the author who loves and admires America next to his own country — and does it even more sincerely after having had to become an expert on American imperfections. To a scholar a work is always something of a fate. His personal controls are diminutive; he is in the hands of the facts, of his professional standards, and of the fundamental approach chosen.

If this book gives a more complete record than is up to now available of American shortcomings in this field, I hope, however, that it also accounts more completely for the mutability in relations, the hope for great improvement in the near future and, particularly, the dominant role of ideals in the social dynamics of America. When looking back over the long manuscript, one main conclusion — which should be stressed here since it cannot be reiterated through the whole book — is this: that not since Reconstruction has there been more reason to anticipate fundamental changes in American race relations, changes which will involve a development toward the American ideals.

To the friends, colleagues, experts, and administrators of both races who have been helpful to me in the course of this study, 1 want to say plainly that in a job of this kind the attempt to be completely honest involves the author in the risk of losing friends. If this does not happen in the present instance, I shall ascribe this to the singular American magnanimity which is demonstrated in the very initiative of calling for this study.

GUNNAR MYRDAL
Stockholm, October, 1942
University of Stockholm
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Part 2 of 3

CHAPTER 3: FACETS OF THE NEGRO PROBLEM

I. American Minority Problems


For some decades there has been a tendency to incorporate the American Negro problem into the broader American minority problem.1 [More recently, Donald R. Young has been most outstanding in arguing this restatement of the Negro problem. We quote from him: "The view here presented is that the problems and principles of race relations are remarkably similar, regardless of what groups are involved; and that only by an integrated study of all minority peoples in the United States can a real understanding and sociological analysis of the involved social phenomena be achieved." (American Minority Peoples [1932], pp. xiii-1.) In explaining the similarities of the deprivations imposed upon different minority groups, Donald R. Young points out that: "It is ... to be expected that dominating majorities in various regions, when faced with the problem of what to think and do about minorities, will fail to be sufficiently inventive to create unique schemes of relationships and action. Variations in intensity of restriction and oppression, special techniques in maintaining superior status and other adaptations to the local scene will always be found, but the choice of fundamental patterns of dominance in majority-minority relations is limited by the nature of man and his circumstances." (Research Memorandum on Minority Peoples in the Depression, Social Science Research Council, Bulletin No. 31 [1937], pp. 9-10.)] In the United States, the term "minority people" has a connotation different from that in other parts of the world and especially in Central and Eastern Europe, where minority problems have existed. This difference in problem is due to a difference in situation. The minority peoples of the United States are fighting for status in the larger society; the minorities of Europe are mainly fighting for independence from it. In the United States the so-called minority groups as they exist today — except the Indians and the Negroes — are mostly the result of a relatively recent immigration, which it was for a long time the established policy to welcome as a nationally advantageous means of populating and cultivating the country. The newcomers themselves were bent upon giving up their language and other cultural heritages and acquiring the ways and attitudes of the new nation. There have been degrees of friction and delay in this assimilation process, and even a partial conscious resistance by certain immigrant groups. But these elements of friction and resistance are really only of a character and magnitude to bring into relief the fundamental difference between the typical American minority problems and those in, say, the old Austrian Empire. Of greatest importance, finally, is the fact that the official political creed of America denounced, in general but vigorous terms, all forms of suppression and discrimination, and affirmed human equality.

In addition to a cultural difference between the native-born and the foreign-born in the United States, there was always a class difference. At every point of time many of those who were already established in the new country had acquired wealth and power, and were thus in a position to lay down the rules to late-comers. The immigrants, who left their native lands mainly because they had little wealth, had to fit themselves as best they could into the new situation. Their lack of familiarity with the English language and ways of life also made them an easy prey of economic exploitation. But as long as the West was open to expansion, immigrant groups could avoid becoming a subordinate class by going to a place where they were the only class. Gradually the frontier filled up, and free land no longer offered the immigrants cultural independence and economic self-protection. Increasingly they tended to come from lands where the cultures were ever more distant from the established American standards. They became distinguished more markedly as half-digested isolates, set down in the slums of American cities, and the level of discrimination rose.

The first stage of their assimilation often took them through the worst slums of the nation. Group after group of immigrants from every part of the world had their first course in Americanization in the squalid and congested quarters of New York's East Side and similar surroundings. They found themselves placed in the midst of utter poverty, crime, prostitution, lawlessness, and other undesirable social conditions. The assimilation process brought the immigrants through totally uncontrolled labor conditions and often through personal misery and social pressures of all kinds. The American social scientist might direct his curiosity to the occasional failures of the assimilation process and the tension created in the entire structure of larger society during its course. To the outside observer, on the other hand, the relative success will forever remain the first and greatest riddle to solve, when he sees that the children and grandchildren of these unassimilated foreigners are well-adjusted Americans. He will have to account for the basic human power of resistance and the flexibility of people's minds and cultures. He will, have to appreciate the tremendous force in the American educational system. But it will not suffice as an explanation. He will be tempted to infer the influence upon the immigrant of a great national ethos, in which optimism and carelessness, generosity and callousness, were so blended as to provide him with hope and endurance.

From the viewpoint of the struggling immigrant himself, the harsh class structure, which thrust him to the bottom of the social heap, did not seem to be a rigid social determinant. In two or three generations, if not in one, the immigrant and his descendants moved into, and identified themselves with, the dominant American group, and — with luck and ability — took their position in the higher strata. Only because of this continuous movement of former immigrants and their descendants up and into the established group could the so-called "Americans" remain the majority during a century which saw more than a score of millions of immigrants added to its population. The causal mechanism of this social process has been aptly described as a continuous "push upwards" by a steady stream of new masses of toiling immigrants filling the ranks. of the lower social strata. The class structure remained, therefore, fairly stable, while millions of individuals were continuously climbing the social ladder which it constituted. The unceasing process of social mobility and the prospect of its continuation, and also the established Creed of America promising and sanctioning social mobility, together with many other factors of importance, kept the minority groups contented and bent on assimilation.

Religious differences, differences in fundamental attitudes, and "racial" differences entered early as elements of friction in the process of assimilation and as reasons for discrimination while the process was going on. With the growing importance of the new immigration from Southern and Eastern Europe in the decades before the War, these factors acquired increased importance. They are, in a considerable degree, responsible for the fact that even recent community surveys, undertaken decades after the end of the mass immigration, give a picture of American class stratification which closely corresponds to the differentiation in national groups. This type of differentiation is one of the most distinguishing characteristics of the American social order.

The split of the nation into a dominant "American" group and a large number of minority groups means that American civilization is permeated by animosities and prejudices attached to ethnic origin or what is popularly recognized as the "race" of a person.* [The popular term "race prejudice," as it is commonly used, embraces the whole complex of valuations and beliefs which arc behind discriminatory behavior on the part of the majority group (or, sometimes, also on the part of the minority group) and which are contrary to the equalitarian ideals in the American Creed. In this very inclusive sense the term will be used in this inquiry. It should be noted that little is explained when we say that "discrimination is due to prejudice." The concept "race prejudice" unfortunately carries connotations that the intergroup situation is fairly stable and that the complex of attitudes behind discrimination is homogeneous and solid. (This is, incidentally, the danger with the concept of "attitude" as it is often used; see Appendix i.) For a discussion of the empirical study of race prejudice, see Appendix 10, Section 4. We do not need to enter into a discussion of whether "anti-minority feelings" in general are different from the "race prejudices" as they are displayed against Negroes. On the one hand, people in general also refer the former attitude to what they usually perceive of as "race." As Donald Young points out, there is also something of a common pattern in all discriminations (see footnote 1 to this chapter). On the other hand, there is this significant difference which we shall stress, that in regard to the colored minorities, amalgamation is violently denied them, while in regard to all the other minorities, it is welcomed as a long-run process.] These animosities or prejudices are commonly advanced in defense of various discriminations which tend to keep the minority groups in a disadvantaged economic and social status. They are contrary to the American Creed, which is emphatic in denouncing differences made on account of "race, creed or color." In regard to the Negro, as well as more generally to all the other minorities, this conflict is what constitutes the problem, and it also contains the main factors in the dynamic development. Taking a cross-sectional view at any point of time, there is thus revealed an inconsistency in practically every American's social orientation. The inconsistency is not dissolved, at least not in the short run. Race prejudice and discrimination persist. But neither will the American Creed be thrown out. It is a hasty conclusion from the actual facts of discrimination that the Creed will be without influence in the long run, even if it is suppressed for the moment, or even that it is uninfluential in the short run.

In trying to reconcile conflicting valuations the ordinary American apparently is inclined to believe that, as generations pass on, the remaining minority groups — with certain distinct exceptions which will presently be discussed — will be assimilated into a homogeneous nation.2 [Even a prominent leader of the Ku Klux Klan, whose conservative attitudes on "racial" questions cannot be doubted, expressed to the writer the considered opinion that, in time, not only the Poles, Italians, Russian, Greeks, and Armenians, but also the Turks, Hindus, Jews, and Mexicans would come to be engulfed in the great American nation and disappear as separate, socially visible population segments. But it would take a very, very long time. I have heard this view affirmed by Americans in all social classes and regions of the country.] The American Creed is at least partially responsible for this, as well as for the American's inclination to deem this assimilation desirable. Of course, this view is also based on the memories of previous absorption of minority groups into the dominant "American" population. Even the American Indians are now considered as ultimately assimilable. "The American Indian, once constituting an inferior caste in the social hierarchy, now constitutes little more than a social class, since today his inferior status may be sloughed off by the process of cultural assimilation."3 [Young, Research Memorandum on Minority Peoples in the Depression, pp. 18-19.] This, incidentally, speaks against the doctrine that race prejudice under all circumstances is an unchangeable pattern of attitudes.

This long-range view of ultimate assimilation can be found to coexist with any degree of race prejudice in the actual present-day situation. In many parts of the country Mexicans are kept in a status similar to the Negro's or only a step above. Likewise, in most places anti-Semitism is strong and has apparently been growing for the last ten years.4 [It is the present writer's impression that anti-Semitism, as he observed it in America during the last years before the Second World War, probably was somewhat stronger than in Germany before the Nazi regime.] Italians, Poles, Finns, arc distrusted in some communities; Germans, Scandinavians, and the Irish arc disliked in others, or sometimes the same communities. There are sections of the majority group which draw the circle exclusively and who hate all "foreigners." There arc others who keep a somewhat distinct line only around the more exotic peoples. The individual, regional, and class differentials in anti-minority feeling arc great.5 [See Eugene L. Horowitz, "Race Attitudes" in Otto Klineberg (editor), Characteristics of the American Negro, prepared for this study, to be published; manuscript pages 115-123 et passim.]
 
In spite of all race prejudice, few Americans seem to doubt that it is the ultimate fate of this nation to incorporate without distinction not only all the Northern European stocks, but also the people from Eastern and Southern Europe, the Near East and Mexico. They see obstacles; they emphasize the religious and "racial" differences; they believe it will take a long time. But they assume that it is going to happen, and do not have, on the whole, strong objections to it — provided it is located in a distant future.

2. The Anti-Amalgamation Doctrine

The Negroes, on the other hand, are commonly assumed to be unassimilable and this is the reason why the characterization of the Negro problem as a minority problem does not exhaust its true import.* [See Chapter 4. ] The Negroes are set apart, together with other colored peoples, principally the Chinese and the Japanese. America fears the segregation into distinctive isolated groups of all other elements of its population and looks upon the preservation of their separate national attributes and group loyalties as a hazard to American institutions. Considerable efforts are directed toward "Americanizing" all groups of alien origin. But in regard to the colored peoples, the American policy is the reverse. They are excluded from assimilation. Even by their best friends in the dominant white group and by the promoters of racial peace and good-will, they are usually advised to keep to themselves and develop a race pride of their own.

Among the groups commonly considered unassimilable, the Negro people is by far the largest. The Negroes do not, like the Japanese and the Chinese, have a politically organized nation and an accepted culture of their own outside of America to fall back upon. Unlike the Oriental, there attaches to the Negro an historical memory of slavery and inferiority. It is more difficult for them to answer prejudice with prejudice and, as the Orientals may do, to consider themselves and their history superior to the white Americans and their recent cultural achievements. The Negroes do not have these fortifications for self-respect. They are more helplessly imprisoned as a subordinate caste in America, a caste* [ In this inquiry we shall use the term "caste" to denote the social status difference between Negroes and whites in America. The concept and its implications will be discussed in some detail in Part VIII. It should be emphasized that, although the dividing line between Negroes and whites is held fixed and rigid so that no Negro legitimately can pass over from his caste to the higher white caste, the relations between members of the two castes are different in different regions and social classes and changing in time. It is true that the term "caste" commonly connotes a static situation even in the latter respect. However, for a social phenomenon we prefer to use a social concept with too static connotations rather than the biological concept "race" which, of course, carries not only static but many much more erroneous connotations.] of people deemed to be lacking a cultural past and assumed to be incapable of a cultural future.

To the ordinary white American the caste line between whites and Negroes is based upon, and defended by, the anti-amalgamation doctrine. This doctrine, more than anything else, gives the Negro problem its uniqueness among other problems of lower status groups, not only in terms of intensity of feelings but more fundamentally in the character of the problem. We follow a general methodological principle, presented previously, when we now start out from the ordinary white man's notion of what constitutes the heart of the Negro problem.

When the Negro people, unlike the white minority groups, is commonly characterized as unassimilable, it is not, of course, implied that amalgamation is not biologically possible. But crossbreeding is considered undesirable. Sometimes the view is expressed that the offspring of cross-breeding is inferior to both parental stocks. Usually it is only asserted that it is inferior to the "pure" white stock. The assumption evidently held is that the Negro stock is "inferior" to the white stock. On the inherited inferiority of the Negro people there exists among white Americans a whole folklore, which is remarkably similar throughout the country. To this we shall refer in the next chapter.

Whether this concept of the inferiority of the Negro stock is psychologically basic to the doctrine that amalgamation should be prohibited, or is only a rationalization of this doctrine, may for the moment be left open. The two notions, at any rate, appear together. The fact that one is used as argument for the other does not necessarily prove such a causal psychic relation between them. In many cases one meets an unargued and not further dissolvable "primary valuation, which is assumed to be self-evident even without support of the inferiority premise. Miscegenation* [Miscegenation is mainly an American term and is in America almost always used to denote only relations between Negroes and whites. Although it literally implies only mixture of genes between members of different races, it has acquired a definite emotional connotation. We use it in its literal sense — without implying necessarily that it is undesirable — as a convenient synonym of amalgamation.] is said to be a threat to "racial purity." It is alleged to be contrary to "human instincts." It is "contrary to nature" and "detestable." Not only in the South but often also in the North the stereotyped and hypothetical question is regularly raised without any intermediary reasoning as to its applicability or relevance to the social problem discussed: "Would you like to have your sister or daughter marry a Negro?" This is an unargued appeal to "racial solidarity" as a primary valuation. It is corollary to this attitude that in America the offspring of miscegenation is relegated to the Negro race.

A remarkable and hardly expected peculiarity of this American doctrine, expounded so directly in biological and racial terms, is that it is applied with a vast discretion depending upon the purely social and legal circum- stances under which miscegenation takes place. As far as lawful marriage is concerned, the racial doctrine is laden with emotion. Even in the Northern states where, for the most part, intermarriage is not barred by the force of law, the social sanctions blocking its way are serious. Mixed couples are punished by nearly complete social ostracism. On the other hand, in many regions, especially in the South where the prohibition against intermarriage and the general reprehension against miscegenation have the strongest moorings, illicit relations have been widespread and occasionally allowed to acquire a nearly institutional character. Even if, as we shall find later when we come to analyze the matter more in detail,* [See Chapter 5.] such relations are perhaps now on the decline, they are still not entirely stamped out.

Considering the biological emphasis of the anti-amalgamation doctrine and the strong social sanctions against intermarriage tied to that doctrine, the astonishing fact is the great indifference of most white Americans toward real but illicit miscegenation. In spite of the doctrine, in some regions with a large Negro population, cohabitation with a Negro woman is, apparently, considered a less serious breach of sexual morals than illicit intercourse with a white woman. The illicit relations freely allowed or only frowned upon are, however, restricted to those between white men and Negro women. A white woman's relation with a Negro man is met by the full fury of anti-amalgamation sanctions.

If we now turn to the American Negro people, we can hardly avoid the strong impression that what there is of reluctance in principle toward amalgamation is merely in the nature of a reaction or response to the white doctrine, which thus stands as primary in the causal sense and strategic in a practical sense. It is true that white people, when facing the Negro group, make an ideological application of the general Jim Crow principle — "equal but separate" treatment and accommodations for the two racial groups — and proceed from the assertion that both races are good to the explanation that there is a value in keeping them unmixed. They appeal also to the Negroes' "race pride" and their interest in keeping their own blood "pure." But this is a white, not a Negro, argument.

The Negro will be found to doubt the sincerity of the white folks' interest in the purity of the Negro race. It will sound to him too much like a rationalization, in strained equalitarian terms, of the white supremacy doctrine of race purity. "But the outstanding joke is to hear a white man talk about race integrity, though at this the Negro is in doubt whether to laugh or swear."6 [Robert R. Moton, What the Negro Thinks (1929), p. 219.] Even the Negro in the uneducated classes is sensitive to the nuances of sincerity, trained as he is both in slavery and afterwards to be a good dissembler himself. The Negro will, furthermore, encounter considerable intellectual difficulties inherent in the idea of keeping his blood pure, owing to the fact that the large majority of American Negroes actually are of mixed descent. They already have white and Indian ancestry as well as African Negro blood. And in general they are aware of this fact.

In spite of this, race pride, with this particular connotation of the undesirability of miscegenation, has been growing in the Negro group. This is, however, probably to be interpreted as a defense reaction, a derived secondary attitude as arc so many other attitudes of the Negro people.* [See Appendix 10, Section 4.] After weighing all available evidence carefully, it seems frankly incredible that the Negro people in America should feel inclined to develop any particular race pride at all or have any dislike for amalgamation, were it not for the common white opinion of the racial inferiority of the Negro people and the whites' intense dislike for miscegenation. The fact that a large amount of exploitative sexual intercourse between white men and Negro women has always been, and still is, part of interracial relations, coupled with the further fact that the Negroes sense the disgrace of their women who are not accepted into matrimony, and the inferior status of their mixed offspring, is a strong practical reason for the Negro's preaching "race pride" in his own group. But it is almost certainly not based on any fundamental feeling condemning miscegenation on racial or biological grounds.

On this central point, as on so many others, the whites' attitudes are primary and decisive; the Negroes' are in the nature of accommodation or protest.

3. The White Man's Theory of Color Caste

We have attempted to present in compressed and abstract formulation the white supremacy doctrine as applied to amalgamation, sex relations and marriage. The difficulty inherent in this task is great. As no scientifically controlled nation-wide investigations have been made, the author has here, as in other sections, had to rely on his own observations.7 [This is much to be regretted. Indeed, it is urgently desirable that such impressionistic generalizations be critically examined and replaced by statistically verified and precise knowledge. Meanwhile, because of the lack of such studies, the author has simply been compelled to proceed by building up a system of preliminary hypotheses. The defense is that otherwise intelligent questions cannot be raised in those sectors of the Negro problem where statistics or other kinds of substantiated knowledge are not available. Some attitude studies and public opinion polls have been made which touch on some of the statements presented in hypothetical form in the text. But they were designed to answer other question and are practically never comprehensive, and so they cannot be used as conclusive proof of our hypotheses. We shall cite some of the relevant ones in footnotes at certain points. For a summary of all the attitude studies (up to 1940) dealing with the Negro, see the monograph prepared for this study by Eugene L. Horowitz, "Race Attitudes" in Klineberg (editor), Characteristics of the American Negro.]

Every widening of the writer's experience of white Americans has only driven home to him more strongly that the opinion that the Negro is unassimilable, or, rather, that his amalgamation into the American nation is undesirable, is held more commonly, absolutely, and intensely than would be assumed from a general knowledge of American thoughtways. Except for a handful of rational intellectual liberals — who also, in many cases, add to their acceptance in principle of amalgamation an admission that they personally feel an irrational emotional inhibition against it — it is a rare case to meet a white American who will confess that, if it were not for public opinion and social sanctions not removable by private choice, he would have no strong objection to intermarriage.

The intensity of the attitude seems to be markedly stronger in the South than in the North. Its strength seems generally to be inversely related to the economic and social status of the informant and his educational level. It is usually strong even in most of the non-colored minority groups, if they are above the lowest plane of indifference. To the poor and socially insecure, but struggling, white individual, a fixed opinion on this point seems an important matter of prestige and distinction.

But even a liberal-minded Northerner of cosmopolitan culture and with a minimum of conventional blinds will, in nine cases out of ten, express a definite feeling against amalgamation. He will not be willing usually to hinder intermarriage by law. Individual liberty is to him a higher principle and, what is more important, he actually invokes it. But he will regret the exceptional cases that occur. He may sometimes hold a philosophical view that in centuries to come amalgamation is bound to happen and might become the solution. But he will be inclined to look on it as an inevitable deterioration.* [The response is likely to be anything but pleasant if one jestingly argues that possibly small fraction of Negro blood in the American people, if it were blended well with all the other good staff brought over to the new continent, might create a race of unsurpassed excellence: a people with just a little sunburn without extra trouble and even through the winter; with tome curl in the hair without the cost of a permanent wave; with, perhaps, a little more emotional warmth in their souls 1 and a little more religion, music, laughter, and carefreeness in their lives. Amalgamation is, to the ordinary American, not a proper subject for jokes at all, unless it can be pulled down to the level of dirty stories, where, however, it enjoys a favored place. Referred to society as a whole and viewed as a principle, the anti-amalgamation maxim is held holy; it is a consecrated taboo. The maxim might, indeed, be a remnant of something really in the "mores." It is kept unproblematic, which is certainly not the case with all the rest of etiquette and segregation and discrimination patterns, for which this quality is sometimes erroneously claimed.]

This attitude of refusing to consider amalgamation — felt and expressed in the entire country — constitutes the center in the complex of attitudes which can be described as the "common denominator" in the problem. It defines the Negro group in contradistinction to all the non-colored minority groups in America and all other lower class groups. The boundary between Negro and white is not simply a class line which can be successfully crossed by education, integration into the national culture, and individual economic advancement. The boundary is fixed. It is not a temporary expediency during an apprenticeship in the national culture. It is a bar erected with the intention of permanency. It is directed against the whole group. Actually, however, "passing" as a white person is possible when a Negro is white enough to conceal his Negro heritage. But the difference between "passing" and ordinary social climbing reveals the distinction between a class line, in the ordinary sense, and a caste line.

This brings us to the point where we shall attempt to sketch, only in an abstract and preliminary form, the social mechanism by which the anti-amalgamation maxim determines race relations. This mechanism is perceived by nearly everybody in America, but most clearly in the South. Almost unanimously white Americans have communicated to the author the following logic of the caste situation which we shall call the "white man's theory of color caste."

(1) The concern for "race purity" is basic in the whole issue; the primary and essential command is to prevent amalgamation; the whites are determined to utilize every means to this end.

(2) Rejection of "social equality" is to be understood as a precaution to hinder miscegenation and particularly intermarriage.

(3) The danger of miscegenation is so tremendous that the segregation and discrimination inherent in the refusal of "social equality" must be extended to nearly all spheres of life. There must be segregation and discrimination in recreation, in religious service, in education, before the law, in politics, in housing, in stores and in breadwinning.


This popular theory of the American caste mechanism is, of course, open to criticism. It can be criticized from a valuational point of view by maintaining that hindering miscegenation is not a worthwhile end, or that as an end it is not sufficiently worthwhile to counterbalance the sufferings inflicted upon the suppressed caste and the general depression of productive efficiency, standards of living and human culture in the American society at large — costs appreciated by all parties concerned. This criticism does not, however, endanger the theory which assumes that white people actually are following another valuation of means and ends and are prepared to pay the costs for attaining the ends. A second criticism would point out that, assuming the desirability of the end, this end could be reached without the complicated and, in all respects, socially expensive caste apparatus now employed. This criticism, however adequate though it be on the practical or political plane of discussion, does not disprove that people believe otherwise, and that the popular theory is a true representation of their beliefs and actions.

To undermine the popular theory of the caste mechanism, as based on the anti-amalgamation maxim, it would, of course, be necessary to prove that people really are influenced by other motives than the ones pronounced. Much material has, as we shall find, been brought together indicating that, among other things, competitive economic interests, which do not figure at all in the popular rationalization referred to, play a decisive role. The announced concern about racial purity is, when this economic motive it taken into account, no longer awarded the exclusive role as the basic cause in the psychology of the race problem.

Though the popular theory of color caste turns out to be a rationalization, this does not destroy it. For among the forces in the minds of the white people are certainly not only economic interests (if these were the only ones, the popular theory would be utterly demolished), but also sexual urges, inhibitions, and jealousies, and social fears and cravings for prestige and security. When they come under the scrutiny of scientific research, both the sexual and the social complexes take on unexpected designs. We shall then also get a clue to understanding the remarkable tendency of this presumably biological doctrine, that it refers only to legal marriage and to relations between Negro men and white women, but not to extra-marital sex relations between white men and Negro women.

However these sexual and social complexes might turn out when analyzed, they will reveal the psychological nature of the anti-amalgamation doctrine and show its "meaning." They will also explain the compressed emotion attached to the Negro problem. It is inherent in our type of modern Western civilization that sex and social status are for most individuals the danger points, the directions whence he fears the sinister onslaughts on his personal security. These two factors are more likely than anything else to push a life problem deep down into the subconscious and load it with emotions. There is some probability that in America both complexes are particularly laden with emotions. The American puritan tradition gives everything connected with sex a higher emotional charge. The roads for social climbing have been kept more open in America than perhaps anywhere else in the world, but in this upward struggle the competition for social status has also become more absorbing. In a manner and to a degree most uncomfortable for the Negro people in America, both the sexual and the social complexes have become related to the Negro problem.

These complexes are most of the time kept concealed. In occasional groups of persons and situations they break into the open. Even when not consciously perceived or expressed, they ordinarily determine interracial behavior on the white side.

4. The "Rank Order of Discriminations"

The anti-amalgamation doctrine represents a strategic constellation of forces in race relations. Their charting will allow us a first general overview of the discrimination patterns and will have the advantage that white Americans themselves will recognize their own paths on the map we draw. When white Southerners are asked to rank, in order of importance, various types of discrimination,* [In this introductory sketch the distinction between "segregation" and "discrimination" is entirely disregarded. This distinction, signified by the popular theory and legal construct "separate but equal," is mainly to be regarded as an equalitarian rationalization on the part of the white Americans, indicating the fundamental conflict of valuations involved in the matter. "Segregation" means only separation and does not, in principle, imply "discrimination." In practice it almost always does. (See Chapter 28.)] they consistently present a list in which these types of discrimination are ranked according to the degree of closeness of their relation to the anti-amalgamation doctrine. This rank order — which will be referred to as "the "white man's rank order of discriminations" — will serve as an organizing principle in this book. It appears, actually, only as an elaboration of the popular theory of color caste sketched above. Like that theory, it is most clearly and distinctly perceived in the South; in the North ideas are more vague but, on the whole, not greatly divergent. Neither the popular theory of caste nor the rank order of discriminations has been noted much in scientific literature on the Negro problem.

The rank order held nearly unanimously is the following:

Rank 1. Highest in this order stands the bar against intermarriage and sexual intercourse involving white women.

Rank 2. Next come the several etiquettes and discriminations, which specifically concern behavior in personal relations. (These are the barriers against dancing, bathing, eating, drinking together, and social intercourse generally; peculiar rules as to handshaking, hat lifting, use of titles, house entrance to be used, social forms when meeting on streets and in work, and so forth. These patterns are sometimes referred to as the denial of "social equality" in the narrow meaning of the term.)

Rank 3. Thereafter follow the segregations and discriminations in use of public facilities such as schools, churches and means of conveyance.

Rank 4. Next comes political disfranchisement.

Rank 5. Thereafter come discriminations in law courts, by the police, and by other public servants.

Rank 6. Finally come the discriminations in securing land, credit, jobs, or other means of earning a living, and discriminations in public relief and other social welfare activities.


It is unfortunate that this cornerstone in our edifice of basic hypotheses, like many of our other generalizations, has to be constructed upon the author's observations.8 [There are some studies, however, which provide evidence for the hypothesis of the "rank order of discriminations," even if they are not comprehensive enough to serve as conclusive proof. There are a host of attitude studies showing how whites have different attitudes toward Negroes in different spheres of life. Probably the earliest of these studies was that of Emory S. Bogardus, "Race Friendliness and Social Distance," Journal of Applied Sociology (1927), pp. 272-287. As an example of such studies which apply solely to Negro issues, we may cite the study by Euri Relle Bolton, "Measuring Specific Attitudes towards the Social Rights of the Negro," The Journal of Abnormal and Social Psychology (January-March, 1937), pp. 384-397. For a summary of other such studies, see Horowitz, op. cit., pp. 123-148. ] It is desirable that scientifically controlled, quantitative knowledge be substituted for impressionistic judgments as soon as possible.9 [Such studies should not only break the rank order into finer distinctions, but also develop a measure of the distance between the ranks in the order. It would, further, be desirable to ascertain individual differences in the apprehension of this rank order, and to relate these differences to age, sex, social class, educational level and region.] It should be noted that the rank order is very apparently determined by the factors of sex and social status, so that the closer the association of a type of interracial behavior is to sexual and social intercourse on an equalitarian basis, the higher it ranks among the forbidden things.

Next in importance to the fact of the white man's rank order of discriminations is the fact that the Negro's own rank order is just about parallel, but inverse, to that of the white man. The Negro resists least the discrimination on the ranks placed highest in the white man's evaluation and resents most any discrimination on the lowest level. This is in accord with the Negro's immediate interests. Negroes are in desperate need of jobs and bread, even more so than of justice in the courts, and of the vote. These latter needs are, in their turn, more urgent even than better schools and playgrounds, or, rather, they are primary means of reaching equality in the use of community facilities. Such facilities are, in turn, more important than civil courtesies. The marriage matter, finally, is of rather distant and doubtful interest.  

Such reflections are obvious; and most Negroes have them in their minds. It is another matter, however, whether the white man is prepared to stick honestly to the rank order which he is so explicit and emphatic in announcing. The question is whether he is really prepared to give the Negro a good job, or even the vote, rather than to allow him entrance to his front door or to ride beside him in the street car.

Upon the assumption that this question is given an affirmative answer, that the white man is actually prepared to carry out in practice the implications of his theories, this inverse relationship between the Negro's and the white man's rank orders becomes of strategical importance in the practical and political sphere of the Negro problem. Although not formulated in this way, such a relationship, or such a minimum moral demand on the ordinary white man, has always been the basis of all attempts to compromise and come to a better understanding between leaders of the two groups. It has been the basis for all interracial policy and also for most of the practical work actually carried out by Negro betterment organizations. Followed to its logical end, it should fundamentally change the race situation in America.

It has thus always been a primary requirement upon every Negro leader — who aspires to get any hearing at all from the white majority group, and who does not want to appear dangerously radical to the Negro group and at the same time hurt the "race pride" it has built up as a defense — that he shall explicitly condone the anti-amalgamation maxim, which is the keystone in the white man's structure of race prejudice, and forbear to express any desire on the part of the Negro people to aspire to inter- marriage with the whites. The request for intermarriage is easy for the Negro leader to give up. Intermarriage cannot possibly be a practical object of Negro public policy. Independent of the Negroes' wishes, the opportunity for intermarriage is not favorable as long as the great majority of the white population dislikes the very idea. As a defense reaction a strong attitude against intermarriage has developed in the Negro people itself.10 [This goes far back. Frederick Douglass nearly endangered his position among Negroes by marrying a white woman. About Douglass, Kelly Miller observed: "... he has a hold upon the affection of his race, not on account of his second marriage but in spite of it. He seriously affected his standing with his people by that marriage." (Kelly Miller, Race Adjustment -- Essays on the Negro in America [1908], p. 50.) And W.E.B. Du Bois tells us in his autobiography: "I resented the assumption that we desired it [racial amalgamation]. I frankly refused the possibility while in Germany and even in America gave up courtship with one 'colored' girl because she looked quite white, and I should resent the inference on the street that I had married outside my race." (Dusk of Dawn [1940], p. 101.) See also Chapter 30, Section 2.] And the Negro people have no interest in defending the exploitative illicit relations between white men and Negro women. This race mingling is, on the contrary, commonly felt among Negroes to be disgraceful. And it often arouses the jealousy of Negro men.

The required soothing gesture toward the anti-amalgamation doctrine is, therefore, readily delivered. It is iterated at every convenient opportunity and belongs to the established routine of Negro leadership. For example, Robert R. Moton writes:

As for amalgamation, very few expect it; still fewer want it; no one advocates it; and only a constantly diminishing minority practise it, and that surreptitiously. It is generally accepted on both sides of the colour line that it is best for the two races to remain ethnologically distinct.11 [Op. cit., p. 241.]


There seems thus to be unanimity among Negro leaders on the point deemed crucial by white Americans. If we attend carefully, we shall, however, detect some important differences in formulation. The Negro spokesman will never, to begin with, accept the common white premise of racial inferiority of the Negro stock. To quote Moton again:

. . . even in the matter of the mingling of racial strains, however undesirable it might seem to be from a social point of view, he [the Negro] would never admit that hit blood carries any taint of physiological, mental, or spiritual inferiority.12 [Ibid., p. 239.]


A doctrine of equal natural endowments — a doctrine contrary to the white man's assumption of Negro inferiority, which is at the basis of the anti-amalgamation theory — has been consistently upheld. If a Negro leader publicly even hinted at the possibility of inherent racial inferiority, he would immediately lose his following. The entire Negro press watches the Negro leaders on this point.

Even Booker T. Washington, the supreme diplomat of the Negro people through a generation filled with severe trials, who was able by studied unobtrusiveness to wring so many favors from the white majority, never dared to allude to such a possibility, though he sometimes criticized most severely his own people for lack of thrift, skill, perseverance and general culture. In fact, there is no reason to think that he did not firmly believe in the fundamental equality of inherent capacities. Privately, local Negro leaders might find it advisable to admit Negro inferiority and, particularly earlier, many individual Negroes might have shared the white man's view. But it will not be expressed by national leaders and, in fact, never when they are under public scrutiny.13 [An exception, which by its uniqueness, and by the angry reception it received from the Negroes, rather proves our thesis, is the remarkable book by William H. Thomas, The American Negro (1901). The fact that Negroes privately often enjoy indulging in derogatory statements about Negroes in general is not overlooked. It is, however, a suppression phenomenon of quite another order. See Chapter 36, Section 2.] An emphatic assertion of equal endowments is article number one in the growing Negro "race pride."
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Another deviation of the Negro faith in the anti-amalgamation doctrine is the stress that they, for natural reasons, lay on condemning exploitative illicit amalgamation. They turn the tables and accuse white men of debasing Negro womanhood, and the entire white culture for not rising up against this practice as their expressed antagonism against miscegenation should demand. Here they have a strong point, and they know how to press it.14 ["The rape which your gentlemen have done against helpless black women in defiance of your own laws is written on the foreheads of two millions of mulattoes, and written in ineffaceable blood.") W.E.B. Du Bois, The Souls of Black Folk [1924; first edition, 1903], p. 106.)]

A third qualification in the Negro's acceptance of the anti-amalgamation doctrine, expressed not only by the more "radical" and outspoken Negro leaders, is the assertion that intermarriage should not be barred by law. The respect for individual liberty is invoked as an argument. But, in addition, it is pointed out that this barrier, by releasing the white man from the consequences of intimacy with a Negro woman, actually has the effect of inducing such intimacy and thus tends to increase miscegenation. Moton makes this point:

The Negro woman suffers not only from the handicap of economic and social discriminations imposed upon the race as a whole, but is in addition the victim of unfavourable legislation incorporated in the marriage laws of twenty-nine states, which forbid the intermarriage of black and white. The disadvantage of these statutes lies, not as is generally represented, in the legal obstacle they present to social equality, but rather in the fact that such laws specifically deny to the Negro woman and her offspring that safeguard from abuse and exploitation with which the women of the white race are abundantly surrounded. On the other side, the effect of such legislation leaves the white man, who is so inclined, free of any responsibility attending his amatory excursions across the colour line and leaves the coloured woman without redress for any of the consequences of her defencelessness; whereas white women have every protection, from fine and imprisonment under the law to enforced marriage and lynching outside the law.15 [Op. cit., pp. 208-209.]


But even with all these qualifications, the anti-amalgamation doctrine, the necessity of assenting to which is understood by nearly' everybody, obviously encounters some difficulties in the minds of intellectual Negroes. They can hardly be expected to accept it as a just rule of conduct. They tend to accept it merely as a temporary expedient necessitated by human weakness. Kelly Miller thus wrote:

. . . you would hardly expect the Negro, in derogation of his common human qualities, to proclaim that he is so diverse from God's other human creatures as to make the blending of the races contrary to the law of nature. The Negro refuses to become excited or share in your frenzy on this subject. The amalgamation of the races is an ultimate possibility, though not an immediate probability. But what have you and I to do with ultimate questions, anyway?16 [Race Adjustment, p. 48.]


And a few years later, he said:

It must be taken for granted in the final outcome of things that the color line will be wholly obliterated. While blood may be thicker than water, it docs not possess the spissitude or inherency of everlasting principle. The brotherhood of man is more fundamental than the fellowship of race. A physical and spiritual identity of all peoples occupying common territory is a logical necessity of thought. The clear seeing mind refuses to yield or give its assent to any other ultimate conclusion. This consummation, however, is far too removed from the sphere of present probability to have decisive influence upon practical procedure.17 [Out of the House of Bondage (1914), p. 45.]


This problem is, of course, tied up with the freedom of the individual. "Theoretically Negroes would all subscribe to the right of freedom of choice in marriage even between the two races,"18 [Op. cit., p. 241.] wrote Moton. And Du Bois formulates it in stronger terms:

... a woman may say, 1 do not want to marry this black man, or this red man, or this white man. . . . But the impudent and vicious demand that all colored folk shall write themselves down as brutes by a general assertion of their unfitness to marry other decent folk is a nightmare.19 [Editorial, The Crisis (January, 1920), p. 106.]


Negroes have always pointed' out that the white man must not be very certain of his woman's lack of interest when he rises to such frenzy on behalf of the danger to her and feels compelled to build up such formidable fences to prevent her from marrying a Negro.

With these reservations both Negro leadership and the Negro masses acquiesce in the white anti-amalgamation doctrine. This attitude is noted with satisfaction in the white camp. The writer has observed, however, that the average white man, particularly in the South, does not feel quite convinced of the Negro's acquiescence. In several conversations, the same white person, in the same breath, has assured me, on the one hand, that the Negroes are perfectly satisfied in their position and would not like to be treated as equals, and on the other hand, that the only thing these Negroes long for is to be like white people and to marry their daughters.

Whereas the Negro spokesman finds it possible to assent to the first rank of discrimination, namely, that involving miscegenation, it is more difficult for him to give his approval to the second rank of discrimination, namely, that involving "etiquette" and consisting in the white man's refusal to extend the ordinary courtesies to Negroes in daily life and his expectation of receiving certain symbolic signs of submissiveness from the Negro. The Negro leader could not do so without serious risk of censorship by his own people and rebuke by the Negro press. In all articulate groups of Negroes there is a demand to have white men call them by their titles of Mr., Mrs., and Miss; to have white men take off their hats on entering a Negro's house; to be able to enter a white man's house through the front door rather than the back door, and so on. But on the whole, and in spite of the rule that they stand up for "social equality" in this sense, most Negroes in the South obey the white man's rules.

Booker T. Washington went a long way, it is true, in his Atlanta speech in 1895 where he explained that: "In all things that are purely social we [the two races] can be as separate as the fingers, yet one as the hand in all things essential to mutual progress."20 [Up from Slavery (1915; first edition, 1900), pp. 221-222.] He there seemed to condone not only these rules of "etiquette" but also the denial of "social equality" in a broader sense, including some of the further categories in the white man's rank order of discrimination. He himself was always most eager to observe the rules. But Washington was bitterly rebuked for this capitulation, particularly by Negroes in the North. And a long time has passed since then; the whole spirit in the Negro world has changed considerably in three decades.

The modern Negro leader will try to solve this dilemma by iterating that no Negroes want to intrude upon white people's private lives. But this is not what Southern white opinion asks for. It is not satisfied with the natural rules of polite conduct that no individual, of whatever race, shall push his presence on a society where he is not wanted. It asks for a general order according to which all Negroes are placed under all white people and excluded from not only the white man's society but also from the ordinary symbols of respect. No Negro shall ever aspire to them, and no white shall be allowed to offer them.

Thus, on this second rank of discrimination there is a wide gap between the ideologies of the two groups. As we then continue downward in our rank order and arrive at the ordinary Jim Crow practices, the segregation in schools, the disfranchisement, and the discrimination in employment, we find, on the one hand, that increasingly larger groups of white people are prepared to take a stand against these discriminations. Many a liberal white professor in the South who, for his own welfare, would not dare to entertain a Negro in his home and perhaps not even speak to him in a friendly manner on the street, will be found prepared publicly to condemn disfranchisement, lynching, and the forcing of the Negro out of employment. Also, on the other hand, Negro spokesmen are becoming increasingly firm in their opposition to discrimination on these lower levels. It is principally on these lower levels of the white man's rank order of discriminations that the race struggle goes on. The struggle will widen to embrace all the thousand problems of education, politics, economic standards, and so forth, and the frontier will shift from day to day according to varying events.

Even a superficial view of discrimination in America will reveal to the observer: first, that there are great differences, not only between larger regions, but between neighboring communities; and, second, that even in the same community, changes occur from one time to another. There is also, contrary to the rule that all Negroes are to be treated alike, a certain amount of discretion depending upon the class and social status of the Negro in question. A white person, especially if he has high status in the community, is, furthermore, supposed to be free, within limits, to overstep the rules. The rules are primarily to govern the Negro's behavior.  

Some of these differences and changes can be explained. But the need for their interpretation is perhaps less than has sometimes been assumed. The variations in discrimination between local communities or from one tune to another are often not of primary consequence. All of these thousand and one precepts, etiquettes, taboos, and disabilities inflicted upon the Negro have a common purpose: to express the subordinate status of the Negro people and the exalted position of the whites. They have their meaning and chief function as symbols. As symbols they are, however, interchangeable to an extent: one can serve in place of another without causing material difference in the essential social relations in the community.

The differences in patterns of discrimination between the larger regions of the country and the temporal changes of patterns within one region, Which reveal a definite trend, have, on the contrary, more material import. These differences and changes imply, in fact, a considerable margin of variation within the very notion of American caste, which is not true of all the other minor differences between the changes in localities within a single region — hence the reason for a clear distinction. For exemplification it may suffice here to refer only to the differentials in space. As one moves from the Deep South through the Upper South and the Border states to the North, the manifestations of discrimination decrease in extent and intensity; at the same time the rules become more uncertain and capricious. The "color line" becomes a broad ribbon of arbitrariness. The old New England states stand, on the whole, as the antipode to the Deep South. This generalization requires important qualifications, and the relations are in process of change.

The decreasing discrimination as we go from South to North in the United States is apparently related to a weaker basic prejudice. In the North the Negroes have fair justice and are not disfranchised; they are not Jim-Crowed in public means of conveyance; educational institutions are less segregated. The interesting thing is that the decrease of discrimination does not regularly follow the white man's rank order. Thus intermarriage, placed on the top of the rank order, is legally permitted in all but one of the Northern states east of the Mississippi. The racial etiquette, being the most conspicuous element in the second rank, is, practically speaking, absent from the North. On the other hand, employment discriminations, placed at the bottom of the rank order, at times are equally severe, or more so, in some Northern communities than in the South, even if it is true that Negroes have been able to press themselves into many more new avenues of employment during the last generation in the North than in the South.

There is plenty of discrimination in the North. But it is — or rather its rationalization is— kept hidden. We can, in the North, witness the legislators' obedience to the American Creed when they solemnly pass laws and regulations to condemn and punish such acts of discrimination which, as a matter of routine, are committed daily by the great majority of the white citizens and by the legislators themselves. In the North, as indeed often in the South, public speakers frequently pronounce principles of human and civic equality. We see here revealed in relief the Negro problem as an American Dilemma.

5. Relationships Between Lower Class Groups

It was important to compare the Negro problem with American minority problems in general because both the similarities and the dissimilarities are instructive. Comparisons give leads, and they furnish perspective.

This same reason permits us to point out that the consideration of the Negro problem as one minority problem among others is far too narrow. The Negro has usually the same disadvantages and some extra ones in addition. To these other disadvantaged groups in America belong not only the groups recognized as minorities, but all economically weak classes in die nation, the bulk of the Southern people, women,* [The parallel between the status of Negroes and of women, who are neither a minority group not a low social class, is particularly instructive; see Appendix 5, "A Parallel to the Negro Problem."] and others. This country is a "white man's country," but, in addition, it is a country belonging primarily to the elderly, male, upper class, Protestant Northerner. Viewed in this setting the Negro problem in America is but one local and temporary facet of that eternal problem of world dimension — how to regulate the conflicting interests of groups in the best interest of justice and fairness. The latter ideals are vague and conflicting, and their meaning is changing in the course of the struggle.

There seems to be a general structure of social relations between groups on different levels of power and advantage. From a consideration of our exaggeratedly "typical" case—the Negro— we may hope to reach sonic suggestions toward a more satisfactory general theory about this social power structure in general. Our hypothesis is that in a society where there are broad social classes and, in addition, more minute distinctions and splits in the lower strata, the lower class group will, to a great extent, take care of keeping each other subdued, thus relieving, to that extent, the higher classes of this otherwise painful task necessary to the monopolization of the power and the advantages.

It will be observed that this hypothesis is contrary to the Marxian theory of class society, which in the period between the two World Wars has been so powerful, directly and indirectly, consciously and unconsciously, in American social science thinking generally. The Marxian scheme assumes that there is an actual solidarity between the several lower class groups against the higher classes, or, in any case, a potential solidarity which as a matter of natural development is bound to emerge. The inevitable result is a "class struggle" where all poor and disadvantaged groups are united behind the barricades.

Such a construction has had a considerable vogue in all discussions on the American Negro problem since the First World War. We are not here taking issue with the political desirability of a common front between the poorer classes of whites and the Negro people who, for the most part, belong to the proletariat. In fact, we can well see that such a practical judgment is motivated as a conclusion from certain value premises in line with the American Creed. But the thesis has also been given a theoretical content as describing actual trends in reality and not only political desiderata. A solidarity between poor whites and Negroes has been said to be "natural" and the conflicts to be due to "illusions." This thesis, which will be discussed in some detail in Chapter 38, has been a leading one in the field and much has been made of even the faintest demonstration of such solidarity.

In partial anticipation of what is to follow later in this volume, we might be permitted to make a few general, and perhaps rather dogmatic, remarks in criticism of this theory. Everything we know about human frustration and aggression, and the displacement of aggression, speaks against it. For in individual to feel interest solidarity with a group assumes his psychological identification with the group. This identification must be of considerable strength, as the very meaning of solidarity is that he is prepared to set aside and even sacrifice his own short-range private interests for the long-range interests of his group. Every vertical split within the lower dais; aggregate will stand as an obstacle to the feeling of solidarity. Even within' the white working class itself, as within the entire American nation, the feeling of solidarity and loyalty is relatively low.* [See Chapter 33.] Despite the considerable mobility, especially in the North, the Negroes are held apart from the whites by caste, which furnishes a formidable bar to mutual identification and solidarity.

It has often occurred to me, when reflecting upon the responses I get from white laboring people on this strategic question, that my friends among the younger Negro intellectuals, whose judgment I otherwise have learned to admire greatly, have perhaps, and for natural reasons, not had enough occasion to find out for themselves what a bitter, spiteful, and relentless feeling often prevails against the Negroes among lower class white people in America. Again relying upon my own observations, I have become convinced that the laboring Negroes do not resent whites in any degree comparable with the resentment shown in the opposite direction by the laboring whites. The competitive situation is, and is likely to remain, highly unstable.


It must be admitted that, in the midst of harsh caste resentment, signs of newborn working class solidarity are not entirely lacking; we shall have to discuss these recent tendencies in some detail in order to evaluate the resultant trend and the prospects for the future.* [See Chapter 13.] On this point there seems, however, to be a danger of wishful thinking present in most writings on the subject. The Marxian solidarity between the toilers of all the earth will, indeed, have a long way to go as far as concerns solidarity of the poor white Americans with the toiling Negro. This is particularly true of the South but true also of the communities in the North where the Negroes are numerous and competing with the whites for employment.

Our hypothesis is similar to the view taken by an older group of Negro writers and by most white writers who have touched this crucial question: that the Negro's friend — or the one who is least unfriendly — is still rather the upper class of white people, the people with economic and social security who are truly a "noncompeting group." There are many things in the economic, political, and social history of the Negro which are simply inexplicable by the Marxian theory of class solidarity but which fit into our hypothesis of the predominance of internal lower class struggle. Du Bois, in Black Reconstruction, argues that it would have been desirable if after the Civil War the landless Negroes and the poor whites had joined hands to retain political power and carry out a land reform and a progressive government in the Southern states} one sometimes feels that he thinks it would have been a possibility.21 ["The South, after the war, presented the greatest opportunity for a real national labor movement which the nation ever saw or is likely to see for many decades." (Black Reconstruction [1935], p. 353 passim.)] From our point of view such a possibility did not exist at all, and the negative outcome was neither an accident nor a result of simple deception or delusion. These two groups, illiterate and insecure in an impoverished South, placed in an intensified competition with each other, lacking every trace of primary solidarity, and marked off from each other by color and tradition, could not possibly be expected to clasp bands. There is a Swedish proverb: "When the feedbox is empty, the horses will bite each other."

That part of the country where, even today, the Negro is dealt with most severely, the South, is also a disadvantaged and, in most respects, backward region in the nation. The Negro lives there in the midst of other relatively subordinated groups. Like the Negro, the entire South is a problem. We do not want to minimize other obvious explanations of the harsher treatment of the Negro in the South: his concentration there in large numbers, the tradition of subordination retained from slavery, and the traumatic effect of the Civil War and Reconstruction; but we do want to stress the fact that the masses of white Southerners are poor and to keep in mind the tendency of lower class groups to struggle against each other.* [The great similarity in cultural situation — on a different level — between the Negro people in all America and the white South should not be overlooked. Many of the general thing! which can be said about the Negroes hold true, in large measure, of the white Southerners, or something quite similar can be asserted. Thus, just as the Negro sees him- self economically excluded and exploited, so the Southern white man has been trained to think of his economy as a colony for Yankee exploitation. As the Negro has been compelled to develop race pride and a "protective" community, so the white South has also a strong group feeling. The white South is also something of a nation within a nation. It is certainly no accident that a "regional approach" in social science has been stressed in the South. The Southerner, like the Negro, is apt to be sensitive and to take any personal remark or observation as a rebuke, and a rebuke not only against himself but against the whole South. In analyzing himself, he finds the same general traits of extreme individualism and romanticism which are ascribed to the Negro. His educators and intellectual leaders find it necessary to complain of the same shortcomings in him as he finds in the Negro: violence, laziness, lack of thrift, lack of rational efficiency and respect for law and social order, lack of punctuality and respect for deadlines. The rickety rocking-chair on the porch has a symbolic meaning in the South not entirely different from that of the Negro's watermelon, although there is more an association of gloom and dreariness around the former stereotype, and happy-go-lucky carefreeness around the latter. The expression "C.P.T." — colored people's time — is often referred to in the South, but nearly as frequently it is jestingly suggested that it fits the folkways also of the white Southerners. The casual carrying of weapons, which is so associated in the Northerners' minds with the Negro, is commonplace among white Southerners. Both groups are on the average more religious than the rest of America, and the preacher is, or has been, more powerful in society. In both groups there is also a tendency toward fundamentalism and emotionalism, the former characteristic more important for the whites, the latter for the Negroes. The general educational level in the South has, for lack of school facilities, been lower than the national norm, and as a result an obvious double standard in favor of Southerners is Actually being applied by higher educational institutions and by such organizations as foundations awarding fellowships and encouraging research projects. The Yankee prejudice against the South often takes the form of a paternalistic favoring of a weaker group. The 'white writers of the South, like the Negro writers, are accustomed to work mainly for a "foreign public of readers. And they have, for the benefit of the out-group, exploited the in-group reliance and oddness. During the twenties both groups had a literary renaissance, commonly described in both cases as an emancipation from outside determinants and as a new earthbound realism. This list could be continued to a considerable length, but it has already been nude understandable both why the Negro in a way feels so much at home in the South and why his lot there sometimes becomes so sad and even tragic.]

A few remarks are now relevant on the internal social stratification of the Negro group itself. The stratification of the Negro caste into classes is well developed and the significance attached to class distinctions is great This is not surprising in view of the fact that caste harriers, which prevent individuals of the lower group from rising out of it, force all social climbing to occur within the caste and encourage an increase in internal social competition for the symbols of prestige and power. Caste consigns the overwhelming majority of Negroes to the lower class. But at the same time as it makes higher class status rarer, it accentuates the desire for prestige and social distance within the Negro caste. It fact it sometimes causes a more minute class division than the ordinary one, and always invests it with more subjective importance.* [See Chapter 32.] The social distinctions within a disadvantaged group for this reason become a fairly adequate index of the group's social isolation from the larger society.

Caste produces, on the one hand, a strong feeling of mutuality of fate, of in-group fellowship — much stronger than a general low class position can develop. The Negro community is a protective community, and we shall, in the following chapters, see this trait reflected in practically all aspects of the Negro problem. But, on the other hand, the interclass strivings, often heightened to vigorous mutual repulsion and resentment, are equally conspicuous.

Negro writers, especially newspapermen, particularly when directing themselves to a Negro audience, have always pointed out, as the great fault of the race, its lack of solidarity. The same note is struck in practically every public address and often in sermons when the preacher for a moment leaves his other-worldliness. It is the campaign cry of the organizations for Negro business. Everywhere one meets the same endless complaints: that the Negroes won't stick together, that they don't trust each other but rather the white man, that they can't plan and act in common, that they don't back their leaders, that the leaders can't agree, or that they deceive the people and sell out their interests to the whites.

In order not to be dogmatic in a direction opposite to the one criticized, we should point out that the principle of internal struggle in the lower classes is only one social force among many. Other forces are making for solidarity in the lower classes. In both of the two problems raised— the solidarity between lower class whites and Negroes and the internal solidarity within the Negro group— there can be any degree of solidarity, ranging between utter mistrust and complete trustfulness. The scientific problem is to find out and measure the degree of solidarity and the social forces determining it, not just to assume that solidarity will come about "naturally"
and "inevitably." The factors making for solidarity are both irrational and rational. Among the irrational factors are tradition, fear, charisma, brute force, propaganda. The main rational factors are economic and social security and a planned program of civic education.

While visiting in Southern Negro communities, the writer was forced to the observation that often the most effective Negro leaders— those with a rational balance of courage and restraint, a realistic understanding of the power situation, and an unfailing loyalty to the Negro cause — were federal employees (for example, postal clerks), petty railway officials, or other persons with their economic basis outside the local white or Negro community and who had consequently a measure of economic security and some leisure time for thinking and studying. They were, unfortunately, few. Generally speaking, whenever the masses, in any part of the world, have permanently improved their social, economic, and political status through orderly organizations founded upon solidarity, these masses have not been a semi-illiterate proletariat, but have already achieved a measure of economic security and education. The vanguards of such mass reform movements have always belonged to the upper fringe of the lower classes concerned.

If this hypothesis is correct and if the lower classes have interests in common, the steady trend in this country toward improved educational facilities and toward widened social security for the masses of the people will work for increased solidarity between the lower class groups. But changes in this direction will probably be slow, both because of some general factors impeding broad democratic mass movements in America* [See Chapter 33.] and — in our special problems, solidarity between whites and Negroes — because of the existence of caste.

In this connection we must not forget the influence of ideological forces. And we must guard against the common mistake of reducing them solely to secondary expressions of economic interests. Independent (that is, independent of the economic interests involved in the Negro problem) ideological forces of a liberal character are particularly strong in America because of the central and influential position of the American Creed in people's valuations.

It may be suggested as an hypothesis, already fairly well substantiated by research and by common observation, that those liberal ideological forces tend to create a tie between the problems of all disadvantaged groups in society, and that they work for solidarity between these groups. A study of opinions in the Negro problem will reveal, we believe, that persons who are inclined to favor measures to help the underdog generally, are also, and as a. pact of this attitude, usually inclined to give the Negro a lift. There is correlation between political opinions in different issues,* [For a discussion of the correlation of opinions in different issues, see Appendix 2, Section I.] which probably seats upon, a basis of temperamental personality traits and has its deeper roots in all the cultural influences working upon a personality. If this correlation is represented by a composite scale running from radicalism, through liberalism and conservatism, to reactionism, it is suggested that it will be found that all subordinate groups — Negroes, women, minorities in general, poor people, prisoners, and so forth — will find their interests more favored in political opinion as we move toward the left of the scale. This hypothesis of a system of opinion correlation will, however, have to be taken with a grain of salt, since this correlation is obviously far from complete.

In general, poor people are not radical and not even liberal, though to have such political opinions would often be in their interest. Liberalism is not characteristic of Negroes either, except, of course, that they take a radical position in the Negro problem. We must guard against a superficial bias (probably of Marxian origin) which makes us believe that the lower classes are naturally prepared to take a broad point of view and a friendly attitude toward all disadvantaged groups. A liberal outlook is much more likely to emerge among people in a somewhat secure social and economic situation and with a background of education. The problem for political liberalism — if, for example, we might be allowed to pose the problem in the practical, instead of the theoretical mode — appears to be first to lift the masses to security and education and then to work to make them liberal.

The South, compared to the other regions of America, has the least economic security, the lowest educational level, and is most conservative. The South's conservatism is manifested not only with respect to the Negro problem but also with respect to all the other important problems of the last decades — woman suffrage, trade unionism, labor legislation, social security reforms, penal reforms, civil liberties — and with respect to broad philosophical matters, such as the character of religious beliefs and practices. Even at present the South does not have a full spectrum of political opinions represented within its public discussion. There are relatively few liberals in the South and practically no radicals.* [See Chapter 21, Section 5.]
 
The recent economic stagnation (which for the rural South has lasted much more than ten years), the flood of social reforms thrust upon the South by the federal government, and the fact that the rate of industrialization in the South is higher than in the rest of the nation, may well come to cause an upheaval in the South's entire opinion structure. The importance of this for the Negro problem may be considerable.* [See Chapter 21, Section __.]

6. The Manifoldness and the Unity of the Negro Problem

The Negro problem has the manifoldness of human life. Like the women's problem, it touches every other social issue, or rather, it represents an angle of them all. A glance at the table of contents of this volume shows that in our attempt to analyze the Negro problem we have not been able to avoid anything: race, culture, population, breadwinning, economic and social policy, law, crime, class, family, recreation, school, church, press, organizations, politics, attitudes.

The perplexities and manifoldness of the Negro problem have even increased considerably during the last generation. One reason is migration and industrialization. The Negro has left his seclusion. A much smaller portion of the Negro people of today lives in the static, rather inarticulate folk society of the old plantation economy. The Negro people have increasingly stepped into the midst of America's high-geared metropolitan life, and they have by their coming added to the complication of these already tremendously complicated communities. This mass movement of Negroes from farms to cities and from the South to the North has, contrary to expectation, kept up in bad times as in good, and is likely to continue.

Another and equally important reason why the Negro problem shows an increasing involvement with all sorts of other special problems is the fact that America, especially during the last ten years, has started to use the state as an instrument for induced social change. The New Deal has actually changed the whole configuration of the Negro problem. Particularly when looked upon from the practical and political viewpoints, the contrast between the present situation and the one prior to the New Deal is striking.

Until then the practical Negro problem involved civil rights, education, charity, and little more. Now it has widened, in pace with public policy in the new "welfare state," and involves housing, nutrition, medicine, education, relief and social security, wages and hours, working conditions, child and woman labor, and, lately, the armed forces and the war industries. The Negro's share may be meager in all this new state activity, but he has been given a share. He has been given a broader and more variegated front to defend and from which to push forward. This is the great import of the New Deal to the Negro. For almost the first time in the history of the nation the state has done something substantial in a social way without excluding the Negro.

In this situation it has sometimes appeared as if there were no longer a Negro problem distinct from all the other social problems in the United States. In popular periodicals, articles on the general Negro problem gave way to much more specific subjects during the 'thirties. Even on the theoretical level it has occurred to many that it was time to stop studying the Negro problem in itself. The younger generation of Negro intellectuals have become tired of all the talk about the Negro problem on which they . were brought up, and which sometimes seemed to them so barren of real deliveries. They started to criticize the older generation of Negroes for their obsession with the Negro problem. In many ways this was a movement which could be considered as the continuation, during the 'thirties, of the "New Negro Movement" of the 'twenties.

We hear it said nowadays that there is no "race problem," but only a "class problem." The Negro sharecropper is alleged to be destitute not because of his color but because of his class position — and it is pointed out that there are white people who are equally poor. From a practical angle there is a point in this reasoning. But from a theoretical angle it contains escapism in new form.* [See Chapter 38, Sections 5 to 7.] It also draws too heavily on the idealistic Marxian doctrine of the "class struggle." And it tends to conceal the whole system of special deprivations visited upon the Negro only because he is not white. We find also that as soon as the Negro scholar, ideologist, or reformer leaves these general ideas about how the Negro should think, he finds himself discussing nothing but Negro rights, the Negro's share, injustices against Negroes, discrimination against Negroes, Negro interests — nothing, indeed, but the old familiar Negro problem, though in some new political relations. He is back again in the "race issue." And there is substantial reason for it.

The reason, of course, is that there is really a common tie and, therefore, a unity in all the special angles of the Negro problem. All these specific problems are only outcroppings of one fundamental complex of human valuations — that of American caste. This fundamental complex derives its emotional charge from the equally common race prejudice, from its manifestations in a general tendency toward discrimination, and from its political potentialities through its very inconsistency with the American Creed.

7. The Theory of the Vicious Circle

A deeper reason for the unity of the Negro problem will be apparent when we now try to formulate our hypothesis concerning its dynamic causation. The mechanism that operates here is the "principle of cumulation," also commonly called the "vicious circle."* [See Appendix 3, "A Methodological Note on the Principle of Cumulation." We call the principle the "principle of cumulation" rather than "vicious circle" because it can work in an "upward" desirable direction as well as in a "downward" undesirable direction.] This principle has a much wider application in social relations. It is, or should be developed into, a main theoretical tool in studying social change.

Throughout this inquiry, we shall assume a general interdependence between all the factors in the Negro problem. White prejudice and discrimination keep the Negro low in standards of living, health, education, manners and morals. This, in its turn, gives support to white prejudice. White prejudice and Negro standards thus mutually "cause" each other. If things remain about as they are and have been, this means that the two forces happen to balance each other. Such a static "accommodation" is, however, entirely accidental. If either of the factors changes, this will cause a change in the other factor, too, and start a process of interaction where the change in one factor will continuously be supported by the reaction of the other factor. The whole system will be moving in the direction of the primary change, but much further. This is what we mean by cumulative causation.

If, for example, we assume that for some reason white prejudice could be decreased and discrimination mitigated, this is likely to cause a rise in Negro standards, which may decrease white prejudice still a little more, which would again allow Negro standards to rise, and so on through mutual interaction. If, instead, discrimination should become intensified, we should see the vicious circle spiraling downward. The original change can as easily be a change of Negro standards upward or downward. The effects would, in a similar manner, run back and forth in the interlocking system of interdependent causation. In any case, the initial change would be supported by consecutive waves of back-effects from the reactions of the other factor.

The same principle holds true if we split one of our two variables into component factors. A rise in Negro employment, for instance, will raise family incomes, standards of nutrition, housing, and health, the possibilities of giving the Negro youth more education, and so forth, and all these effects of the initial change, will, in their turn, improve the Negroes' possibilities of getting employment and earning a living. The original push could have been on some other factor than employment, say, for example, an improvement of health or educational facilities for Negroes. Through action and interaction the whole system of the Negro's "status" would have been set in motion in the direction indicated by the first push. Much the same thing holds true of the development of white prejudice. Even assuming no changes in Negro standards, white prejudice can change, for example, as a result of an increased general knowledge about biology, eradicating some of the false beliefs among whites concerning Negro racial inferiority. If this is accomplished, it will in some degree censor the hostile and derogatory valuations which fortify the false beliefs, and education will then be able to fight racial beliefs with more success.

By this we have only wanted to give a hint of an explanatory scheme of dynamic causation which we are going to utilize throughout this inquiry. As pointed out in Appendix 3, and as we shall find in later chapters, the interrelations are in reality much more complicated than in our abstract illustrations, and there are all sorts of irregularities in the reaction of various factors. But the complications should not force us to give up our main hypothesis that a cumulative principle is working in social change. It is actually this hypothesis which gives a theoretical meaning to the Negro problem as a special phase of all other social problems in America. Behind the barrier of common discrimination, there is unity and close interrelation between the Negro's political power; his civil rights; his employment opportunities; his standards of housing, nutrition and clothing; his health, manners, and law observance; his ideals and ideologies. The unity is largely the result of cumulative causation binding them all together in a system and tying them to white discrimination. It is useful, therefore, to interpret all the separate factors from a central vantage point — the point of view of the Negro problem.

Another corollary from our hypothesis is practical. In the field of Negro politics any push upward directed on any one of those factors — if our main hypothesis is correct — moves all other factors in the same direction and has, through them, a cumulative effect upon general Negro status. An upward trend of Negro status in general can be effected by any number of measures, rather independent of where the initial push is localized. By the process of cumulation it will be transferred through the whole system.

But, as in the field of economic anti-depression policy, it matters a lot how the measures are proportioned and applied. The directing and proportioning of the measures is the task of social engineering. This engineering should be based on a knowledge of how all the factors are actually interrelated: what effect a primary change upon each factor will have on all other factors. It can be generally stated, however, that it is likely that a rational policy will never work by changing only one factor, least of all if attempted suddenly and with great force. In most cases that would either throw the system entirely out of gear or else prove to be a wasteful expenditure of effort which could reach much further by being spread strategically over various factors in the system and over a period of time.

This — and the impracticability of getting political support for a great and sudden change of just one factor — is the rational refutation of so-called panaceas. Panaceas are now generally repudiated in the literature on the Negro problem, though usually without much rational motivation. There still exists, however, another theoretical idea which is similar to the idea of panacea: the idea that there is one predominant factor, a "basic factor." Usually the sc-called "economic factor" is assumed to be this basic factor. A vague conception of economic determinism has, in fact, come to color most of the modern writings on the Negro problem far outside the Marxist school. Such a view has unwarrantedly acquired the prestige of being a particularly "hard-boiled" scientific approach.

As we look upon the problem of dynamic social causation, this approach is unrealistic and narrow. We do not, of course, deny that the conditions under which Negroes are allowed to earn a living are tremendously important for their welfare. But these conditions are closely interrelated to all other conditions of Negro life. When studying the variegated causes of discrimination in the labor market, it is, indeed, difficult to perceive what precisely is meant by "the economic factor." The Negro's legal and political status and all the causes behind this, considerations by whites of social prestige, and everything else in the Negro problem belong to the causation of discrimination in the labor market, in exactly the same way as the Negro's low economic status is influential in keeping down his health, his educational level, his political power, and his status in other respects. Neither from a theoretical point of view — in seeking to explain the Negro's caste status in American society — nor from a practical point of view — in a tempting to assign the strategic points which can most effectively be attacked in order to raise his status — is there any reason, or, indeed, any possibility of singling out "the economic factor" as basic. In an interdependent system of dynamic causation there is no "primary cause" but everything is cause to everything else.

If this theoretical approach is bound to do away in the practical sphere with all panaceas, it is, on the other hand, equally bound to encourage the reformer. The principle of cumulation — in so far as it holds true — promises final effects of greater magnitude than the efforts and costs of the reforms themselves. The low status of the Negro is tremendously wasteful all around — the low educational standard causes low earnings and health deficiencies, for example. The cumulatively magnified effect of a push upward on any one of the relevant factors is, in one sense, a demonstration and a measure of the earlier existing waste. In the end, the cost of raising the status of the Negro may not involve any "real costs" at all for society, but instead may result in great "social gains" and actual savings for society. A movement downward will, for the same reason, increase "social waste" out of proportion to the original saving involved in the push downward of one factor or another.

These dynamic concepts of "social waste," "social gain," and "real costs" are mental tools originated in the practical man's workshop. To give them a clearer meaning — which implies expressing also the underlying social value premises — and to measure them in quantitative terms represents from a practical viewpoint a main task of social science. Fulfilling that task in a truly comprehensive way is a stage of dynamic social theory still to be reached but definitely within vision.

8. A Theory of Democracy

The factors working on the white side in our system of dynamic causation were brought together under the heading "race prejudice." For our present purpose, it is defined as discrimination by whites against Negroes. One viewpoint on race prejudice needs to be presented at this point, chiefly because of its dose relation to our hypothesis of cumulative causation.

The chemists talk about "irreversible processes," meaning a trait of a chemical process to go in one direction with ease but, for all practical purposes, to be unchangeable back to its original state (as when a house burns down). When we observe race prejudice as it appears in American daily life, it is difficult to avoid the reflection that it seems so much easier to increase than to decrease race prejudice. One is reminded of the old saying that nineteen fresh apples do not make a single rotten apple fresh, but that one rotten apple rapidly turns the fresh ones rotten. When we come to consider the various causative factors underlying race prejudice — economic competition; urges and fears for social status; and sexual drives, fears, jealousies, and inhibitions — this view will come to be understandable. It is a common observation that the white Northerner who settles in the South will rapidly take on the stronger race prejudice of the new surroundings; while the Southerner going North is likely to keep his race prejudice rather unchanged and perhaps even to communicate it to those he meets. The Northerner in the South will find the whole community intent upon his conforming to local patterns. The Southerner in the North will not meet such concerted action, but will feel, rather, that others are adjusting toward him wherever he goes. If the local hotel in a New England town has accommodated a few Negro guests without much worry one way or the other, the appearance one evening of a single white guest who makes an angry protest against it might permanently change the policy of the hotel.

If we assume that a decrease in race prejudice is desirable — on grounds of the value premise of the American Creed and of the mechanism of cumulative wastage just discussed — such a general tendency, inherent in the psychology of race prejudice, would be likely to force us to a pessimistic outlook. One would expect a constant tendency toward increased race prejudice, and the interlocking causation with the several factors on the Negro side would be expected to reinforce the movement. Aside from all valuations, the question must be raised: Why is race prejudice, in spite of this tendency to continued intensification which we have observed, nevertheless, on the whole not increasing but decreasing?

This question is, in fact, only a special variant of the enigma of philosophers for several thousands of years: the problem of Good and Evil in the world. One h reminded of that cynical but wise old man, Thomas Hobbes, who proved rather conclusively that, while any person's actual possibilities to improve the lot of his fellow creatures amounted to almost nothing, everyone's opportunity to do damage was always immense. The wisest and most virtuous man will hardly leave a print in the sand behind him, meant Hobbes, but an imbecile crank can set fire to a whole town. Why is the world, then, not steadily and rapidly deteriorating, but rather, at least over long periods, progressing? Hobbes raised this question. His answer was, as we know: the State, Leviathan. Our own tentative answer to the more specific but still overwhelmingly general question we have raised above will have something in common with that of the post- Elizabethan materialist and hedonist, but it will have its stress placed differently, as we shall subsequently see.

Two principal points will be made by way of a preliminary and hypothetical answer, as they influence greatly our general approach to the Negro problem. The first point is the American Creed, the relation of which to the Negro problem will become apparent as our inquiry proceeds. The Creed of progress, liberty, equality, and humanitarianism is not so uninfluential on everyday life as might sometimes appear.

The second point is the existence in society of huge institutional structures like the church, the school, the university, the foundation, the trade union, the association generally, and, of course, the state. It is true, as we shall find, that these institutional structures in their operation show an accommodation to local and temporary interests and prejudices — they could not be expected to do otherwise as they are made up of individuals with all their local and temporary characteristics. As institutions they are, however, devoted to certain broad ideals. It is in these institutions that the American Creed has its instruments: it plays upon them as on mighty organs. In adhering to these ideals, the institutions show a pertinacity, matched only by their great flexibility in local and temporary accommodation.

The school, in every community, is likely to be a degree more broad-minded than local opinion. So is the sermon in church. The national labor assembly is prone to decide slightly above the prejudice of the median member. Legislation will, on the whole, be more equitable than the legislators are themselves as private individuals. When the man in the street acts through his orderly collective bodies, he acts more as an American, as a Christian, and as a humanitarian than if he were acting independently. He thus shapes social controls which are going to condition even himself.

Through these huge institutional structures, a constant pressure is brought to bear on race prejudice, counteracting the natural tendency for it to spread and become more intense. The same people are acting in the institutions as when manifesting personal prejudice. But they obey different moral valuations on different planes of life. In their institutions they have invested more than their everyday ideas which parallel their actual behavior. They have placed in them their ideals of how the world rightly ought to be. The ideals thereby gain fortifications of power and influence in society. This is a theory of social self-healing that applies to the type of society we call democracy.
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The Arctic Home in the Vedas
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Accessed: 4/23/21

A year of mortals is a day and a night of the Gods, or regents of the universe seated round the north pole; and again their division is this, their day is the northern, and their night the southern course of the sun.

-- Institutes of Hindu Law: Or, The Ordinances of Menu, According to the Gloss of Culluca. Comprising the Indian System of Duties, Religious and Civil, Verbally translated from the original Sanscrit, With a Preface, by Sir William Jones




Image
The title page of the 1903 edition of The Arctic Home in the Vedas

The Arctic Home in the Vedas is a 1903 book on the origin of Aryanic People by Indian nationalist, teacher and independence activist Bal Gangadhar Tilak.[1] It propounded the idea that the North Pole was the original home of Aryans during the pre-glacial period which they had to leave due to the ice deluge around 8000 B.C. and had to migrate to the Northern parts of Europe and Asia in search of lands for new settlements. In support to his theory, Tilak presented certain Vedic hymns, Avestic passages, Vedic chronology and Vedic calendars with interpretations of the contents in detail.

The book was written at the end of 1898, but was first published in March 1903 in Pune.

Man was believed to be post-glacial, and the theory of an Asiatic origin of the Aryan peoples prevailed. The age of the oldest Vedic period, however, was carried back to 4500 BC by scholars including the author himself after scientific astronomical research in correlation with purported evidence found in the Vedic hymns.

Tilak cites a book by William F. Warren, the first President of Boston University, Paradise Found or the Cradle of the Human Race at the North Pole, as having anticipated his ideas to some extent. Warren dedicated his book to Max Müller, with whom Tilak had shared ideas before the book was completed.

Tilak held the view that further study of Vedic hymns and Avestan passages might reveal the long vista of primitive Aryan antiquity.

Summary of Tilak’s polar theory

• Neolithic Aryan race in Europe cannot be regarded as autochthonous [indigenous peoples], nor European Aryans descended from the Paleolithic man. Hence, question of the original Aryan home is still unsettled.
• In the early geological ages, the Alps were low, the Himalayas not yet upheaved, Asia and Africa were represented only by a group of islands and an equable and uniform climate prevailed over the whole surface of the globe. In those days, however, a warm climate prevailed in the Arctic region.
• The close of the Pliocene and the whole of the Pleistocene period were marked by violent changes of climate bringing on what is called the Glacial and Inter-Glacial epochs. A succession of cold and warm climates must have characterized these Glacial and Inter-Glacial periods which were also accompanied by extensive movements of depression and elevation of land, the depression taking place after the land was weighed down with the enormous mass of ice.
• Thus a period of glaciations was marked by elevation, extreme cold and the invasion of the ice-caps over regions of the present Temperate zone; while an inter-glacial period was accompanied by depression of land and milder and congenial climate which made even the Arctic regions habitable.
• According to the latest geological evidence, the last Glacial period must have closed and Post-Glacial must have commenced at about 10,000 years ago or 8,000 BC. There were at least two Glacial and one Inter-Glacial period, and the geographical distribution of land and water on the earth during the Inter-Glacial period was quite different from what it is at present. It was the coming on of the Glacial age that destroyed this genial climate and rendered the regions unsuited for the habitation of tropical plants and animals.
• At the North Pole, one sees the heavenly dome above seems to revolve around one like a potter's wheel. The stars will not rise and set but move round and round in horizontal planes during the long night of six months. The Sun, when it is above the horizon for six months; would also appear to revolve in the same way but with some difference. The Northern celestial hemisphere will alone be visible spinning round and round and the Southern half remain invisible. The Sun going into the Northern hemisphere in his annual course will appear as coming up from the South. Living in the temperate and tropical zones, however, one sees all heavenly objects rise in the East and set in the West, some passing over the head, others traveling obliquely.
• The long dawn of two months is a special and important characteristic of the North Pole. As we descend southward, the splendor and the duration of the dawn will be witnessed on a less and less magnificent scale. But the dawn occurring at the end of the long night of two, three or more months will still be unusually long, often of several days duration.
All these characteristics of an Arctic home are clearly recorded in several Vedic hymns and Avestic passages and they come to us sometimes as the description of the prevailing conditions or the day-to-day experience or stories told by the earlier generation and sometimes as myths.

Image
Tilak in his Study

Chronology of the post-glacial period

• 10,000 to 8000 BC – The destruction of the original Arctic home by the last Ice Age and the commencement of the post-Glacial period.
• 8000 to 5000 BC – The age of migration from the original home. The survivors of the Aryan race roamed over the northern parts of Europe and Asia in search of lands suitable for new settlements. Tilak calls it the Pre-Orion Period.
• 5000 to 3000 BC. – The Orion period, when the vernal equinox was in Orion. Many Vedic hymns can be traced to the early part of this period and the bards of the race seem to have not yet forgotten the real importance of the traditions of the Arctic home inherited by them. It was at this time that first attempts to reform the calendar and the sacrificial system appear to have been systematically made.
• 3000 to 1400 BC – The Krittika period, when the vernal equinox was in Pleiades. The traditions about the original Arctic home had grown dim by this time and were often misunderstood, making the Vedic hymns less and less intelligible.
• 1400 to 500 BC – The Pre-Buddhistic period, when the Sutras and the Philosophical systems made their appearance.


Influence

M.S. Golwalkar, in his 1939 publication We or Our Nationhood Defined, famously stated that "Undoubtedly [...] we — Hindus — have been in undisputed and undisturbed possession of this land for over eight or even ten thousand years before the land was invaded by any foreign race."[2] Golwalkar was inspired by Tilak's[note 1] The Arctic Home in the Vedas.[3] Gowalkar took over the idea of 10,000 years, arguing that the North Pole at that time was located in India.[3][note 2]

See also

• Ancient North Eurasians
• Arctic
• Ariana
• Aryan
• Aryan race
• Aryavarta
• Atlantis
• Indo-Aryan languages
• Indo-Aryan peoples
• Indo-Aryans
• Indo-Iranians
• Indo-Iranian languages
• Kumari Kandam
• Kurgan
• Lemuria (continent)
• Mu (lost continent)
• Hyperborea
• Rigveda
• The Orion (book)
• Vedic Age

Notes

1. Carol Schaeffer: "Tilak, dubbed the “father of Indian unrest” for his advocacy of violent tactics against British colonialists and inspiration to later Indian Hindu nationalists".[3]
2. See also Is our civilisation really 10 millennia old? Or are we simply insecure?; Sanjeev Sabhlok (2013), Not to be outdone by Müller, Tilak proposed that Aryans descended from the north pole. and Golwalkar’s most fantastic and absurd attempt to “prove” that the non-existent Aryans were from India.

References

• The Arctic Home in the Vedas by B.G. Tilak, edition 1925.
1. Ashalatha, A.; Koropath, Pradeep; Nambarathil, Saritha (2009). "6 – Indian National Movement" (PDF). Social Science: Standard VIII Part 1. Government of Kerala • Department of Education. State Council of Educational Research and Training (SCERT). p. 72.
2. Gyanendra Pandey (2006), Routine Violence: Nations, Fragments, Histories, Stanford University Press, p.103
3. Carol Schaeffer (2018), Alt-Reich. The unholy alliance between India and the new global wave of white supremacy, The Caravan (2018), p.42

Sources

• Ashalatha, A.; Koropath, Pradeep; Nambarathil, Saritha (2009). "6 – Indian National Movement" (PDF). Social Science: Standard VIII Part 1. Government of Kerala • Department of Education. State Council of Educational Research and Training (SCERT).
<!- P -->
• Pandey, Gyanendra (2006), Routine Violence: Nations, Fragments, Histories, Stanford University Press
• Schaeffer, Carol (2018), "Alt-Reich. The unholy alliance between India and the new global wave of white supremacy", The Caravan

Further reading

• The Arctic Home in the Vedas by B.G. Tilak, edition 1925.

External links

The Arctic Home in the Vedas (1903) at the Internet Archive
• The Whalers Atlas (Атлас Китобоев) by Dionysius Artifex 2021
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Re: Freda Bedi Cont'd (#3)

Postby admin » Mon Apr 26, 2021 12:45 am

Part 1 of 2

Wilhelm Furtwängler
by Wikipedia
Accessed: 4/23/21

Alongside the daily grind, Freda was also adept at maintaining connections with those of influence. When a couple of months after the move to Dalhousie Anita Morris headed home to England, she carried a package for Christmas Humphreys, the judge and doyen of the Buddhist Society in London, and for the renowned violinist Yehudi Menuhin.

-- 14: The Young Lamas' Home School, Excerpt from The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead


[Menuhin] performed for Allied soldiers during World War II [over 500 concerts for wounded servicemen and Allied troops] and, accompanied on the piano by English composer Benjamin Britten, for the surviving inmates of a number of concentration camps in July 1945 after their liberation in April of the same year, most famously the Bergen-Belsen. He returned to Germany in 1947 to play concerto concerts with the Berlin Philharmonic under Wilhelm Furtwängler as an act of reconciliation, the first Jewish musician to do so in the wake of the Holocaust, saying to Jewish critics that he wanted to rehabilitate Germany's music and spirit...

Menuhin made several recordings with the German conductor Wilhelm Furtwängler, who had been criticized for conducting in Germany during the Nazi era.

--Yehudi Menuhin, by Wikipedia


Image
Furtwängler in 1912

Gustav Heinrich Ernst Martin Wilhelm Furtwängler (UK: /ˈfʊərtvɛŋɡlər/ FOORT-veng-glər, US: /-vɛŋlər/ -⁠lər, German: [ˈvɪlhɛlm ˈfʊɐ̯tvɛŋlɐ]; 25 January 1886 – 30 November 1954) was a German conductor and composer. He is widely regarded as one of the greatest symphonic and operatic conductors of the 20th century. He was a major influence for many later conductors, and his name is often mentioned when discussing their interpretative styles.[1]

Furtwängler was principal conductor of the Berlin Philharmonic between 1922 and 1945, and from 1952 until 1954. He was also principal conductor of the Gewandhaus Orchestra (1922–26), and was a guest conductor of other major orchestras including the Vienna Philharmonic.

Although he was not an adherent of Nazism,[2] he was the leading conductor to remain in Germany during the Nazi regime. This decision caused lasting controversy, and the extent to which his presence lent prestige to the Third Reich is still debated.

Life and career

Image
Furtwängler in 1925

Wilhelm Furtwängler was born in Schöneberg (now a district/borough of Berlin) into a prominent family. His father Adolf was an archaeologist, his mother a painter.[note 1] Most of his childhood was spent in Munich, where his father taught at the city's Ludwig Maximilian University. He was given a musical education from an early age, and developed an early love of Ludwig van Beethoven, a composer with whose works he remained closely associated throughout his life.

Although Furtwängler achieved fame chiefly from his conducting, he regarded himself foremost as a composer. He began conducting in order to perform his own works. By age of twenty, he had composed several works. However, they were not well received, and that, combined with the financial insecurity of a career as a composer, led him to concentrate on conducting. He made his conducting debut with the Kaim Orchestra (now the Munich Philharmonic) in Anton Bruckner's Ninth Symphony. He subsequently held conducting posts at Munich, Strasbourg, Lübeck, Mannheim, Frankfurt, and Vienna.

Furtwangler succeeded Artur Bodanzky as principal conductor of the Mannheim Opera and Music Academy in 1915, remaining until 1920. As a boy he had sometimes stayed with his grandmother in Mannheim. Through her family he met the Geissmars, a Jewish family who were leading lawyers and amateur musicians in the town.[3] Berta Geissmar wrote, "Furtwängler became so good at [skiing] as to attain almost professional skill...Almost every sport appealed to him: he loved tennis, sailing and swimming...He was a good horseman..."[4] She also reports that he was a strong mountain climber and hiker.

Berta Geissmar subsequently became his secretary and business manager, in Mannheim and later in Berlin, until she was forced to leave Germany in 1935.[5] From 1921 onwards, Furtwängler shared holidays in the Engadin with Berta and her mother. In 1924 he bought a house there. After he married, the house was open to a wide circle of friends.[6]

In 1920 he was appointed conductor of the Berlin Staatskapelle succeeding Richard Strauss. In January 1922, following the sudden death of Arthur Nikisch, he was appointed to the Leipzig Gewandhaus Orchestra. Shortly afterwards he was appointed to the prestigious Berlin Philharmonic Orchestra, again in succession to Nikisch.[7] Furtwängler made his London debut in 1924, and continued to appear there before the outbreak of World War II as late as 1938, when he conducted Richard Wagner's Ring [Die Nibelungen (The Nibelungs)].[2] (Furtwängler later conducted in London many times between 1948 and 1954). In 1925 he appeared as guest conductor of the New York Philharmonic Orchestra, making return visits in the following two years.[2]

In January 1945 Furtwängler fled to Switzerland. It was during this period that he completed what is considered his most significant composition, the Symphony No. 2 in E minor. It was given its premiere in 1948 by the Berlin Philharmonic Orchestra under Furtwängler's direction and was recorded for Deutsche Grammophon.

Following the war, he resumed performing and recording, and remained a popular conductor in Europe, although his actions in the 1930s and 40s were a subject of ongoing criticism. He died in 1954 in Ebersteinburg, close to Baden-Baden. He is buried in the Heidelberg Bergfriedhof. His second wife Elisabeth died in 2013, aged 103, outliving him by 59 years.

Third Reich controversy

Furtwängler's relationship with and attitudes towards Adolf Hitler and the Nazi Party were a matter of much controversy.

First confrontations with the Nazis

Furtwängler was very critical of Hitler's appointment as Chancellor of Germany,[8] and was convinced that Hitler would not stay in power for long.[9] He had said of Hitler in 1932, "This hissing street pedlar will never get anywhere in Germany".[10]

As the antisemitic policies of the Third Reich took effect, Jewish musicians were forced out of work and began to leave Germany. The Nazis were aware that Furtwängler was opposed to the policies and might also decide to go abroad, so the Berlin Philharmonic, which employed many Jews, was exempted from the policies.[11] In 1933, when Bruno Walter was dismissed from his position as principal conductor of the Leipzig Gewandhaus Orchestra, the Nazis asked Furtwängler to replace him for an international tour. Their goal was to show to the world that Germany did not need Jewish musicians. Furtwängler refused, and it was Richard Strauss who replaced Walter.[12]

On 10 April 1933, Furtwängler wrote a public letter to Goebbels to denounce the new rulers' antisemitism:

Ultimately there is only one dividing line I recognize: that between good and bad art. However, while the dividing line between Jews and non-Jews is being drawn with a downright merciless theoretical precision, that other dividing line, the one which in the long run is so important for our music life, yes, the decisive dividing line between good and bad, seems to have far too little significance attributed to it [...] If concerts offer nothing then people will not attend; that is why the QUALITY is not just an idea: it is of vital importance. If the fight against Judaism concentrates on those artists who are themselves rootless and destructive and who seek to succeed in kitsch, sterile virtuosity and the like, then it is quite acceptable; the fight against these people and the attitude they embody (as, unfortunately, do many non-Jews) cannot be pursued thoroughly or systematically enough. If, however, this campaign is also directed at truly great artists, then it ceases to be in the interests of Germany's cultural life [...] It must therefore be stated that men such as Walter, Klemperer, Reinhardt etc. must be allowed to exercise their talents in Germany in the future as well, in exactly the same way as Kreisler, Huberman, Schnabel and other great instrumentalists of the Jewish race. It is only just that we Germans should bear in mind that in the past we had Joseph Joachim one of the greatest violinists and teachers in the German classical tradition, and in Mendelssohn even a great German composer - for Mendelssohn is a part of Germany's musical history".[13]


As stated by the historian F. Prieberg, this letter proved that if the concepts of nation and patriotism had a deep meaning for him, "it is clear that race meant nothing to him".[14] In June 1933, for a text which was to be the basis for a discussion with Goebbels, Furtwängler went further, writing, "The Jewish question in musical spheres: a race of brilliant people!" He threatened that if boycotts against Jews were extended to artistic activities, he would resign all his posts immediately, concluding that "at any rate to continue giving concerts would be quite impossible without [the Jews] - to remove them would be an operation which would result in the death of the patient."[15]

Image
Etching of Furtwängler from 1928

Because of his high profile, Furtwängler's public opposition prompted a mixed reaction from the Nazi leadership. Heinrich Himmler wished to send Furtwängler to a concentration camp.[16] Goebbels and Göring ordered their administration to listen to Furtwängler's requests and to give him the impression that they would do what he asked.[17] This led him to believe that he had some positive influence to stop the racial policy. He subsequently invited several Jewish and anti-fascist artists (such as Yehudi Menuhin, Artur Schnabel, and Pablo Casals) to perform as soloists in his 1933/34 season, but they refused to come to Nazi Germany.[18] Furtwängler subsequently invited Jewish musicians from his orchestra such as Szymon Goldberg to play as soloists.

The Gestapo built a case against Furtwängler, noting that he was providing assistance to Jews. Furtwängler gave all his fees to German emigrants during his concerts outside Germany.[19] The German literary scholar Hans Mayer was one of these emigrants. Mayer later observed that for performances of Wagner operas in Paris prior to the war, Furtwängler cast only German emigrants (Jews or political opponents to the third Reich) to sing.[20] Georg Gerullis, a director at the Ministry of Culture remarked in a letter to Goebbels, "Can you name me a Jew on whose behalf Furtwängler has not intervened?"[21]

Furtwängler never joined the Nazi Party.[22] He refused to give the Nazi salute, to conduct the Horst-Wessel-Lied, or to sign his letters with "Heil Hitler", even those he wrote to Hitler.[2][23][24] F. Prieberg has found all the letters from the conductor to the dictator: these are always requests for an audience to defend Jewish musicians or musicians considered to be "degenerate". The fact that he refused to sign by 'Heil Hitler' was considered a major affront by the Nazi leadership and explains that many of these requests for a hearing were refused.[25] However, Furtwängler was appointed as the first vice-president of the Reichsmusikkammer and Staatsrat of Prussia, and accepted these honorary positions to try to bend the racial policy of Nazis in music and to support Jewish musicians.[26][27] For concerts in London and Paris before the war, Furtwängler refused to conduct the Nazi anthems or to play music in halls adorned with swastikas.[25] During the universal exposition held in Paris in 1937, a picture of the German delegation was taken in front of the Arc de Triomphe. In the picture, Furtwängler is the only German not giving the Nazi salute (he has his hand on his shoulder).[28] This picture was suppressed at the time. The photo was, moreover, carefully preserved by the Gestapo, providing new proof that Furtwängler was opposed to Nazi policy.[25]

In 1933, Furtwängler met with Hitler to try to stop the new antisemitic policy in the domain of music. He had prepared a list of significant Jewish musicians: these included the composer Arnold Schoenberg, the musicologist Curt Sachs, the violinist Carl Flesch, and Jewish members of the Berlin Philharmonic.[29] Hitler did not listen to Furtwängler, who lost patience, and the meeting became a shouting match.[30] Berta Geissmar wrote, "After the audience, he told me that he knew now what was behind Hitler's narrow-minded measures. This is not only antisemitism, but the rejection of any form of artistic, philosophical thought, the rejection of any form of free culture..."[31][32]

Mannheim Concert

On 26 April 1933, Furtwängler and the Berlin Philharmonic performed a joint concert in Mannheim with the local orchestra to mark the 50th anniversary of Wagner's death and to raise money for the Mannheim orchestra. The concert had been organised before the Nazis came to power. The Nazified Mannheim Orchestra Committee demanded that the Jewish leader of the Berlin orchestra, Szymon Goldberg, give way to the leader of the Mannheim orchestra for the evening. Furtwängler refused, and the concert took place as planned.

Before the banquet organized for the evening, members of the Mannheim Orchestra Committee came to remonstrate with Furtwängler, accusing him of "a lack of national sentiment".[33][34] Furtwängler furiously left before the banquet to rejoin Berta Geissmar and her mother. The fact that Furtwängler had preferred to spend the evening with his "Jewish friends" rather than with Nazi authorities caused a controversy. He subsequently refused to conduct again in Mannheim,[35][36] only returning 21 years later in 1954.

"The Hindemith Case"

In 1934, Furtwängler publicly described Hitler as an "enemy of the human race" and the political situation in Germany as a "Schweinerei" ("disgrace", literally: "swinishness").[37]

On 25 November 1934, he wrote a letter in the Deutsche Allgemeine Zeitung, "Der Fall Hindemith" ("The Hindemith Case"), in support of the composer Paul Hindemith. Hindemith had been labelled a degenerate artist by the Nazis. Furtwängler also conducted a piece by Hindemith, Mathis der Maler, although the work had been banned by the Nazis.[38] The concert received enormous acclaim and unleashed a political storm. The Nazis (especially Alfred Rosenberg, the Nazi Party's chief racial theorist) formed a violent conspiracy against the conductor, who resigned from his official positions, including his titles as vice-president of the Reichsmusikkammer and of Staatsrat of Prussia. His resignation from the latter position was refused by Göring. He was also forced by Goebbels to give up all his artistic positions.[39]

Furtwängler decided to leave Germany,[40] but the Nazis prevented him.[41][42] They seized the opportunity to Aryanise the orchestra and its administrative staff. Most of the Jewish musicians of the orchestra had already left the country and found positions outside Germany, with Furtwängler's assistance.

The main target of the Nazis was Berta Geissmar. She was so close to the conductor that she wrote in her book about Furtwängler that the Nazis had begun an investigation to know if she was his mistress. After being harassed for a period of two years, she moved to London when she became Sir Thomas Beecham's main assistant. In the book she wrote on Furtwängler in England in 1943, she said:

Furtwängler, although he had decided to remain in Germany, was certainly no Nazi [...] He had a private telephone line to me which was not connected via the exchange [...] Before going to bed, he used to chat with me over telephone. Sometimes I told him amusing stories to cheer him up, sometimes we talked about politics. One of the main threats the Nazis used against Furtwängler and myself later on was the assertion that they had recorded all these conversations. I should not have thought that it was possible! Was there enough shellac? If the Nazis really did this, their ears must certainly have burnt, and it was not surprising that Furtwängler was eventually put on their black list, let alone myself.[43]


Goebbels refused to meet Furtwängler to clarify his situation for several months.[44] During the same period, many members of the orchestra and of his public were begging him not to emigrate and desert them.[45][46] In addition, Goebbels sent him a clear signal that if he left Germany he would never be allowed back, frightening him with the prospect of permanent separation from his mother (to whom he was very close) and his children.[47] Furtwängler considered himself responsible for the Berlin Philharmonic and for his family, and decided to stay.[48][49][50]

The compromise of 1935

On 28 February 1935, Furtwängler met Goebbels, who wanted to keep Furtwängler in Germany, since he considered him, like Richard Strauss and Hans Pfitzner, a "national treasure". Goebbels asked him to pledge allegiance publicly to the new regime. Furtwängler refused.[51][52] Goebbels then proposed that Furtwängler acknowledge publicly that Hitler was in charge of cultural policy. Furtwängler accepted: Hitler was a dictator and controlled everything in the country. But he added that it must be clear that he wanted nothing to do with the policy and that he would remain as a non-political artist, without any official position.[53][54] The agreement was reached. Goebbels made an announcement declaring that Furtwängler's article on Hindemith was not political: Furtwängler had spoken only from an artistic point of view, and it was Hitler who was in charge of the cultural policy in Germany.

Goebbels did not reveal the second part of the deal.[55] However, the agreement between them was largely respected. At his subsequent denazification trial, Furtwängler was charged with conducting only two official concerts for the period 1933–1945. Furtwängler appeared in only two short propaganda films.

Other Nazi leaders were not satisfied with the compromise, since they believed that Furtwängler had not capitulated: Rosenberg demanded in vain that Furtwängler apologise to the regime.[55] Goebbels, who wanted to keep Furtwängler in Germany, wrote in his diary that he was satisfied with the deal and laughed at "the incredible naïvety of artists".[56]

Hitler now allowed him to have a new passport. When they met again in April, Hitler attacked Furtwängler for his support of modern music, and made him withdraw from regular conducting for the time being, save for his scheduled appearance at Bayreuth.[57] However, Hitler confirmed that Furtwängler would not be given any official titles, and would be treated as a private individual. But Hitler refused Furtwängler's request to announce this, saying that it would be harmful for the "prestige of the State".[58]

Furtwängler resumed conducting. On 25 April 1935, he returned to the Berlin Philharmonic with a program dedicated to Beethoven. Many people who had boycotted the orchestra during his absence came to the concert to support him.[59] He was called out seventeen times.[58] On 3 May, in his dressing room before conducting the same program, he was informed that Hitler and his entire staff would attend the concert. He was given the order to welcome Hitler with the Nazi salute.[60][61] Furtwängler was so furious that he ripped the wooden panelling off a radiator.[62][63] Franz Jastrau, the manager of the orchestra, suggested that he keep his baton in his right hand all the time.[64] When he entered the hall, all the Nazi leaders were present making the Hitler salute, but Furtwängler kept hold of his baton and began the concert immediately. Hitler probably could not have imagined that such an affront was possible but decided to put up a good show: he sat down and the concert went on.[61]

At the end of the concert, Furtwängler continued to keep his baton in his right hand. Hitler understood the situation and jumped up and demonstratively held out his right hand to him.[65][66] The same situation occurred during another concert later on, when a photographer had been mobilized by the Nazis for the occasion: the photo of the famous handshake between Furtwängler and Hitler was distributed everywhere by Goebbels.[56] Goebbels had obtained what he desired: to keep Furtwängler in Germany and to give the impression to those who were not well informed (especially outside the country) that Furtwängler was now a supporter of the regime.

Furtwängler wrote in his diary in 1935 that there was a complete contradiction between the racial ideology of the Nazis and the true German culture, the one of Schiller, Goethe and Beethoven.[67] He added in 1936: "living today is more than ever a question of courage".[68]

The New York Philharmonic Orchestra

In September 1935, the baritone Oskar Jölli, a member of the Nazi party, reported to the Gestapo that Furtwängler had said, "Those in power should all be shot, and things in Germany would not change until this was done".[69] Hitler forbade him to conduct for several months, until Furtwängler's fiftieth birthday in January 1936.[70] Hitler and Goebbels allowed him to conduct again and offered him presents: Hitler an annual pension of 40,000 Reichsmarks, and Goebbels an ornate baton made of gold and ivory. Furtwängler refused them.[48][71][72]

Furtwängler was offered the principal conductor's post at the New York Philharmonic Orchestra, which was then the most desirable and best paid position in international musical life.[73] He was to have followed Arturo Toscanini, who had declared that Furtwängler was the only man to succeed him.[74][75] Furtwängler accepted the post, but his telephone conversations were recorded by the Gestapo.[16]

While Furtwängler was travelling, the Berlin branch of the Associated Press leaked a news story on Hermann Göring's orders.[76] It suggested Furtwängler would probably be reappointed as director of the Berlin State Opera and of the Berlin Philharmonic Orchestra.[48][74] This caused the mood in New York to turn against him: it seemed that Furtwängler was now a supporter of the Nazi Party.[77] On reading the American press reaction, Furtwängler chose not to accept the position in New York. Nor did he accept any position at the Berlin Opera.

1936 to 1937

Furtwängler included Jewish and other non-Aryan musicians during his overseas tours in the 1930s. This was the case in France in April 1934 where he conducted operas by Wagner. Hans Mayer, a professor of literature, a communist Jew exiled from Germany, reported after the war that Furtwängler had voluntarily chosen a cast made up almost entirely of Jews or of people driven out of Germany during these concerts.[20] Likewise, during the Universal Exhibition in Paris in 1937, Furtwängler performed a series of Wagnerian concerts which were a triumph. Goebbels announced in the German press that Furtwängler and Wagner had been acclaimed in Paris. In fact, those who made Furtwängler a triumph were precisely German exiles, including many Jews, who lived in Paris and who saw Furtwängler as a symbol of anti-Nazi Germany. Furtwängler also refused to conduct the Nazi anthem[78] and demanded that all swastikas be removed from his concert halls[79] The Nazis realized and complained that Furtwängler did not bring back any money from his tours abroad. They initially believed that Furtwängler was spending everything for him, and later realized that he was giving all the money to the German emigrants. It confirmed after the war that the conductor gave them everything he had "to the last penny" when he met them.[80] Furtwängler always refused to practice the Nazi salute and conduct the Nazi hymns. When the Berlin orchestra performed abroad, he had to start the concert with the Nazi anthem Horst-Wessel-Lied. As the English and French could see during the period 1935–1939, Furtwängler was replaced by the steward Hans von Benda and only entered the room afterwards.[25]

Furtwängler conducted at the Bayreuth festival in 1936 for the first time since 1931, in spite of his poor relationship with Winifred Wagner. Here, he conducted a new staging of Lohengrin (the first time this work was performed at the festival since 1909) for which Hitler ensured no expense was spared; the costume and set design were on a larger and more expensive scale than anything previously seen at Bayreuth.[50] This performance was broadcast throughout Europe and in the Americas, and was used as part of a propaganda effort intended to portray the "New Germany" as the triumphant inheritor of the German musical tradition rather than a break from the past, to which Furtwängler's place at the podium was instrumental.[81] Both Hitler and Goebbels attended the festival and attempted to force him to accept an official position. Friedelind Wagner, the composer's anti-Nazi granddaughter, witnessed a meeting between Hitler and Furtwängler at her mother's Bayreuth home:

I remember Hitler turning to Furtwängler and telling him that he would now have to allow himself to be used by the party for propaganda purposes, and I remember that Furtwängler refused categorically. Hitler flew into a fury and told Furtwängler that in that case there would be a concentration camp ready for him. Furtwängler quietly replied: "In that case, Herr Reichskanzler, at least I will be in very good company." Hitler couldn't even answer, and vanished from the room.[82]


Furtwängler avoided the 1936 Summer Olympics in Berlin, and canceled all his public engagements during the following winter season in order to compose.[83] He returned to the Berlin Philharmonic in 1937, performing with them in London for the coronation of George VI, and in Paris for the universal exposition, where he again refused to conduct the Horst-Wessel-Lied or to attend the political speeches of German officials.[25][50]

The Salzburg Festival was considered to be a festival of the "free world" and a centre for anti-fascist artists. Hitler had forbidden all German musicians from performing there.[84] In 1937, Furtwängler was asked to conduct Beethoven's ninth symphony in Salzburg. Despite strong opposition from Hitler and Goebbels, he accepted the invitation.[85]

Arturo Toscanini, a prominent anti-fascist, was furious to learn that Furtwängler would be at the Festival. He accepted his engagement in Salzburg on the condition that he would not have to meet Furtwängler.[86] But the two did meet, and argued over Furtwängler's actions. Toscanini argued: "I know quite well that you are not a member of the Party. I am also aware that you have helped your Jewish friends [...] But everyone who conducts in the Third Reich is a Nazi!". Furtwängler emphatically denied this and said: "By that, you imply that art and music are merely propaganda, a false front, as it were, for any Government which happens to be in power. If a Nazi Government is in power, then, as a conductor, I am a Nazi; under the communists, I would be a Communist; under the democrats, a democrat... No, a thousand times no! Music belongs to a different world, and is above chance political events." Toscanini disagreed and that ended the discussion.[87]

Furtwängler returned to the Bayreuth festival, his relationship with Winifred Wagner worse than ever. He did not appear again in Bayreuth until 1943.[85] He wrote a letter to Winifred Wagner, sending copies to Hitler, Göring and Goebbels, accusing her of having betrayed Wagner's heritage by applying racial and not artistic rules in the choice of the artists, and of putting her "trust in the powers of an authoritarian state".[88] This clear attack on Hitler caused a sharp reaction: Hitler wanted to drop Furtwängler from Bayreuth after all.[88] Goebbels wrote in two entries of his diary in 1937 that Furtwängler was constantly helping Jews, "half-Jews" and "his small Hindemith".[89]

According to the historian Fred Prieberg, by the end of 1937 nobody who was correctly informed could accuse Furtwängler of working for the Nazis.[88] For the Nazi leadership, especially for Hitler, it became necessary to prove to him that he was not irreplaceable.

Herbert von Karajan

The Nazi leaders searched for another conductor to counterbalance Furtwängler.[90] A young, gifted Austrian conductor now appeared in the Third Reich: Herbert von Karajan. Karajan had joined the Nazi Party early and was much more willing to participate in the propaganda of the new regime than Furtwängler.[91]

Furtwängler had attended several of his concerts, praising his technical gifts but criticizing his conducting style; he did not consider him a serious competitor. However, when Karajan conducted Fidelio and Tristan und Isolde in Berlin in late 1938, Göring decided to take the initiative.[90] The music critic Edwin von der Nüll wrote a review of these concerts with the support of Göring. Its title, "The Karajan Miracle", was a reference to the famous article "The Furtwängler Miracle" that had made Furtwängler famous as a young conductor in Mannheim. Von der Nüll championed Karajan saying, "A thirty-year-old man creates a performance for which our great fifty-year-olds can justifiably envy him". Furtwängler's photo was printed next to the article, making the reference clear.[92]

The article was part of a broader attack made against Furtwängler.[92] The Nazi press criticized him for being "a man of the Nineteenth century" whose political ideas were obsolete and who did not understand and accept the new changes in Germany. The situation became intolerable for Furtwängler. He obtained from Goebbels a pledge to cease these attacks.[93]

However, Furtwängler's position was weakened: he knew that if he left Germany, Karajan would immediately become the conductor of the Berlin Philharmonic. It was the beginning of an obsessive hate and contempt for Karajan that never left him until his death. He often refused to call Karajan by his name, calling him simply "Herr K". Hitler's opinion was that even if Furtwängler was infinitely better than Karajan as a conductor, it was necessary to keep Karajan "in reserve" since Furtwängler was "not politically trustworthy".

Kristallnacht and the Anschluss

Furtwängler was very affected by the events of Kristallnacht. Berta Geissmar, who met him in Paris, described him as "greatly depressed".[94] Friedelind Wagner, who saw him also in Paris, wrote that he was a "very unhappy man".[95] Andrew Schulhof, who met him in Budapest said that "he had the impression that what he had done before for his Jewish friends had been lost".[96]

Furtwängler approved of the Anschluss that had occurred on 12 March 1938.[97] But he quickly disagreed with the Nazi leaders' decision to "annex Austrian culture" by abolishing independent cultural activity in Austria and subordinating it to Berlin.[98] Just after the Anschluss, Furtwängler discovered that a huge Swastika flag was displayed in the hall of the Musikverein. He refused to conduct the Vienna Philharmonic "as long as the rag is visible". The flag was finally removed.[99]

Goebbels wanted to eliminate the Vienna Philharmonic and to convert the Vienna Opera and the Salzburg Festival into branches of the Berlin Opera and the Bayreuth Festival respectively.[100] In addition, he wished to confiscate the largest musical collection in the world, belonging to the Gesellschaft der Musikfreunde in Vienna and to move it to Berlin. Hitler's goal was to deny that Austria had developed its own culture independently of Germany. Austrian musical circles asked Furtwängler, who was the honorary president of the Vienna Gesellschaft der Musikfreunde, to help them.[98]

Furtwängler campaigned to convince Nazi leaders to abandon their plans. According to historian Fred K. Prieberg, he conducted concerts (often with the Vienna Philharmonic) in the presence of German leaders during this period in exchange for the conservation of the orchestra. He organized several concerts of Austrian music in Berlin and Vienna for Hitler, to highlight Austrian culture. The Nazi leadership, who wanted to take advantage of this situation, invited Furtwängler in 1938 to conduct Die Meistersinger von Nürnberg with the Vienna Philharmonic in Nürnberg for the Nazi party congress. Furtwängler accepted to conduct, as long as the performance was not during the party congress. Hitler eventually accepted Furtwängler's conditions:[101] the concert took place on 5 September and the political event was formally opened the following morning.[102] This concert, along with one given in Berlin in 1942 for Hitler's birthday, led to heavy criticism of Furtwängler after the war. However, Furtwängler had managed not to participate in the party congress. He had also succeeded in conserving the Vienna Philharmonic, and the musical collections of Vienna and the Vienna Opera, where he persuaded Hitler and Goebbels to agree to the appointment of Karl Böhm as artistic director.[100] At the Vienna Philharmonic, as at the Berlin Philharmonic, Furtwängler succeeded in protecting 'half-Jews' or members with 'non-aryan' wives until the end of the war (these were exceptional cases in Germany during the Nazi period).[102] However, in contrast to his experience with the Berlin Philharmonic, he could not save the lives of 'full-blooded' Jews: they were persecuted, with a number dying in concentration camps.

Goebbels was satisfied that Furtwängler had conducted the concerts in Vienna, Prague and Nürnberg, thinking that these concerts gave a "cultural" justification to the annexation of Austria and Czechoslovakia.[103] During this period he said that Furtwängler was "willing to place himself at my disposal for any of my activities", describing him as "an out-and-out chauvinist".[104] However, he regularly complained that Furtwängler was helping Jews and 'half-Jews', and his complaints continued during the war.[105] Goebbels wrote in his diary that Furtwängler's goal was to bypass Nazi cultural policy. For instance, Goebbels wrote that Furtwängler supported the Salzburg festival to counterbalance the Bayreuth festival, a keystone of the Nazi regime.[103]

Furtwängler was very affected by the events of the 1930s. Fred K. Prieberg describes Furtwängler in 1939 as a "broken man".[106] The French government awarded him the Legion of Honour in 1939, which may support the theory that western diplomatic services knew Furtwängler was not a supporter of the Nazi regime. Hitler forbade news of the award to be spread in Germany.[96]

World War II

During the war, Furtwängler tried to avoid conducting in occupied Europe. He said: "I will never play in a country such as France, which I am so much attached to, considering myself a 'vanquisher'. I will conduct there again only when the country has been liberated".[107][108] He refused to go to France during its occupation, although the Nazis tried to force him to conduct there.[107][109][110] Since he had said that he would conduct there only at the invitation of the French, Goebbels forced the French conductor Charles Munch to send him a personal invitation. But Munch wrote in small characters at the bottom of his letter "in agreement with the German occupation authorities." Furtwängler declined the invitation.[111]

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Furtwängler conducting the Berlin Philharmonic Orchestra in a "work-break" concert at AEG in February 1941, organized by the Nazi "Strength Through Joy" program.

Furtwängler did conduct in Prague in November 1940 and March 1944. The 1940 program, chosen by Furtwängler, included Smetana's Moldau. According to Prieberg, "This piece is part of the cycle in which the Czech master celebrated 'Má vlast (My Country), and [...] was intended to support his compatriots' fight for the independence from Austrian domination [...] When Furtwängler began with the 'Moldau' it was not a deliberate risk, but a statement of his stance towards the oppressed Czechs".[112] The 1944 concert marked the fifth anniversary of the German occupation and was the result of a deal between Furtwängler and Goebbels: Furtwängler did not want to perform in April for Hitler's birthday in Berlin. He said to Goebbels in March (as he had in April 1943) that he was sick. Goebbels asked him to perform in Prague instead,[113] where he conducted the Symphony No. 9 of Antonín Dvořák. He conducted in Oslo in 1943, where he helped the Jewish conductor Issay Dobrowen to flee to Sweden.[113]

In April 1942, Furtwängler conducted a performance of Beethoven's ninth symphony with the Berlin Philharmonic for Hitler's birthday. At least the final minutes of the performance were filmed and can be seen on YouTube. At the end, Goebbels came to the front of the stage to shake Furtwängler's hand. This concert led to heavy criticism of Furtwängler after the war. In fact, Furtwängler had planned several concerts in Vienna during this period to avoid this celebration.[114] But after the defeat of the German army during the Battle of Moscow, Goebbels had decided to make a long speech on the eve of Hitler's birthday to galvanize the German nation. The speech would be followed by Beethoven's ninth symphony. Goebbels wanted Furtwängler to conduct the symphony by whatever means to give a transcendent dimension to the event. He called Furtwängler shortly before to ask him to agree to conduct the symphony but the latter refused arguing that he had no time to rehearse and that he had to perform several concerts in Vienna. But Goebbels forced the organizers in Vienna (by threatening them: some were physically assaulted by the Nazis) to cancel the concerts and ordered Furtwängler to return to Berlin[115] In 1943 and 1944, Furtwängler provided false medical certificates in advance to be sure that such a situation would not happen again.[114][116]

It is now known that Furtwängler continued to use his influence to help Jewish musicians and non-musicians escape the Third Reich.[16][24][117] He managed to have Max Zweig, a nephew of conductor Fritz Zweig, released from Dachau concentration camp. Others, from an extensive list of Jews he helped, included Carl Flesch, Josef Krips and the composer Arnold Schoenberg.[118]

Furtwängler refused to participate in the propaganda film Philharmoniker. Goebbels wanted Furtwängler to feature in it, but Furtwängler declined to take part. The film was finished in December 1943 showing many conductors connected with the Berlin Philharmonic Orchestra, including Eugen Jochum, Karl Böhm, Hans Knappertsbusch, and Richard Strauss, but not Furtwängler.[119] Goebbels also asked Furtwängler to direct the music in a film about Beethoven, again for propaganda purposes. They quarrelled violently about this project. Furtwängler told him "You are wrong, Herr Minister, if you think you can exploit Beethoven in a film." Goebbels gave up his plans for the film.[120]

In April 1944, Goebbels wrote:

Furtwängler has never been a National Socialist. Nor has he ever made any bones about it, which Jews and emigrants thought was sufficient to consider him as one of them, a key representative of so-called 'inner emigration'. Furtwängler['s] stance towards us has not changed in the least.[115][121][122][123]


Friedelind Wagner (an outspoken opponent of the Third Reich) reported a conversation with her mother Winifred Wagner during the war, to the effect that Hitler did not trust or like Furtwängler, and that Göring and Goebbels were upset with Furtwängler's continuous support for his "undesirable friends". Yet Hitler, in gratitude for Furtwängler's refusal to leave Berlin even when it was being bombed, ordered Albert Speer to build a special air raid shelter for the conductor and his family. Furtwängler refused it, but the shelter was nevertheless built in the house against his will.[124] Speer related that in December 1944 Furtwängler asked whether Germany had any chance of winning the war. Speer replied in the negative, and advised him to flee to Switzerland from possible Nazi retribution.[125] In 1944, he was the only prominent German artist who refused to sign the brochure 'We Stand and Fall with Adolf Hitler'.[126]

Furtwängler's name was included on the Gottbegnadeten list ("God-gifted List") of September 1944, but was removed on 7 December 1944 because of his relationships with German resistance.[127] Furtwängler had strong links to the German resistance which organized the 20 July plot. He stated during his denazification trial that he knew an attack was being organized against Hitler, although he did not participate in its organization. He knew Claus von Stauffenberg very well[128] and his doctor, Johannes Ludwig Schmitt, who wrote him many false health prescriptions to bypass official requirements, was a member of the Kreisau Circle.[116] Furtwängler's concerts were sometimes chosen by the members of the German resistance as a meeting point. Rudolf Pechel, a member of the resistance group which organized the 20 July plot said to Furtwängler after the war: "In the circle of our resistance movement it was an accepted fact that you were the only one in the whole of our musical world who really resisted, and you were one of us."[129] Graf Kaunitz, also a member of that circle, stated: "In Furtwängler's concerts we were one big family of the resistance."[130]

Grove Online states that Furtwängler was "within a few hours of being arrested" by the Gestapo when he fled to Switzerland, following a concert in Vienna with the Vienna Philharmonic on 28 January 1945. The Nazis had begun to crack down on German liberals. At the concert he conducted Brahms's Second Symphony, which was recorded and is considered one of his greatest performances.[131]

After World War II

In February 1946, Furtwängler met in Vienna a German Jew by the name of Curt Riess who had fled Germany in 1933.[132] The latter was a musician and writer, he later wrote a book on Furtwängler. Riess was then a journalist and correspondent in Switzerland for American newspapers. He thought Furtwängler was a Nazi collaborator and objected to having Furtwängler directing in Switzerland in 1945. Furtwängler asked to meet him and when Riess had studied all the documents concerning Furtwängler, he completely changed his mind. Realizing that Furtwängler had never been a Nazi and had helped many people of Jewish origin, he became his "denazification advisor". A long friendship ensued and Curt Riess spent the next two years doing everything to get Furtwängler exonerated. As Roger Smithson writes at the conclusion of his article "Furtwängler, The Years of Silence (1945-1947)": "Ultimately Furtwängler's return to conducting was very largely the result of skill and stubbornness of Curt Riess. Furtwängler's admirers owe him a great debt".[133]

Furtwängler initially wanted Curt Riess to write articles about him based on the many documents he had provided him because Curt Riess was a journalist. However, Curt Riess preferred to go himself to meet General Robert A. McClure who was in charge of the Furtwängler file.[134] The general, after meeting Riess and having all the documents translated into English, admitted that no serious charge could be brought against Furtwängler and that they had made a mistake concerning the conductor who was "a very good man". He asked Riess to tell Furtwängler not to speak to the press, so as not to give the impression that he was exerting pressure on the Allied forces. He said the case would be closed within weeks. Riess sent a telegram to Furtwängler to this effect, but the telegram took a long time to reach its destination and arrived too late.[135]

In the meantime, Furtwängler had made a very serious mistake: he had gone to Berlin, which was occupied by the Soviets.[136] The latter received him as a Head of State because they wanted to recover the one that Arsenyi Gouliga, the representative of the Soviet Union at the Furtwängler trial, called the "greatest conductor in the world" to lead a great cultural policy in Berlin. Precisely, the Soviets offered the post of director of the Berlin State Opera, which was in the Soviet zone, to Furtwängler. General Robert A. McClure was forced to pass Furtwängler by the normal denazification procedure. He explained to Curt Riess, by telephone,[136] that otherwise it gave the impression that the Americans had ceded to the Soviets on the Furtwängler file. The American authorities knew that the conductor would necessarily be cleared[137] by the denazification court and the Soviet authorities declared that this trial made no sense and was "ridiculous".[138] Thus, with the backdrop of the Cold War, Furtwängler, who absolutely wanted to recover the Berlin Philharmonic Orchestra which was in the British occupation zone, was obliged to go through the denazification court.[139]

Furtwängler was thus required to submit to a process of denazification. The charges were very low.[140] He was charged with having conducted two official Nazi concerts during the period 1933–1945. Furtwängler declared that for two concerts that had been "extorted" from him, he had avoided sixty.[140] The first was for the Hitler Youth on 3 February 1938. It was presented to Furtwängler as a way to acquaint younger generations with classical music. According to Fred Prieberg: "when he looked at the audience he realized that this was more than just a concert for school kids in uniform; a whole collection of prominent political figures were sitting there as well [...] and it was the last time he raised his baton for this purpose".[141][50]

The second concert was the performance of Wagner's Die Meistersinger von Nürnberg with the Vienna Philharmonic on 5 September 1938, on the evening before the Nazi congress in Nüremberg.[102] Furtwängler had agreed to conduct this concert to help preserve the Vienna Philharmonic, and at his insistence the concert was not part of the congress.[102]

He was charged for his honorary title of "Prussian State Counselor" (German: Preußischer Staatsrat) (he had resigned from this title in 1934, but the Nazis had refused his resignation) and with making an anti-semitic remark against the part-Jewish conductor Victor de Sabata (see below).[142][143] The chair of the commission, Alex Vogel, known for being a communist,[144] started the trial with the following statement:

"The investigations showed that Furtwängler had not been a member of any [Nazi] organization, that he tried to help people persecuted because of their race, and that he also avoided... formalities such as giving the Hitler salute."[142]

The prosecution believed it had something more substantial because Hans von Benda, a former member of the Nazi Party who had been the artistic director of the Berlin Philharmonic during the Nazi period and had therefore been in constant contact with Furtwängler for many years, absolutely wanted to testify to accuse Furtwängler of anti-Semitism.[145] He said he heard, during an argument with another German musician, that Furtwängler allegedly said: "a Jew like Sabata cannot play Brahms' music" . This story soon became ridiculous: Furtwängler had played Brahms' music with many Jewish musicians (especially those from his orchestra). This was either a mistake or a misunderstanding: Furtwängler probably had no anti-Semitic feelings towards Sabata who had been his friend. On the other hand, Hans von Benda was forced to admit that he was not directly present when Furtwängler allegedly spoke these words, and his testimony was therefore not taken seriously by the prosecution. The reason for Hans von Benda's behavior was as follows: he had been dismissed from his post as artistic director of the Berlin Orchestra on 22 December 1939 for numerous serious professional misconduct.[145] He had wished to take the opportunity of the lawsuit for take revenge on Furtwängler, considering him responsible for his dismissal because he would have supported Karajan, a version very strongly contested by Furtwängler and his wife.[146] Moreover, historian Fred Prieberg has proved that, on the contrary, Hans von Benda had never ceased to send information to the Nazis (to denounce it) proving that Furtwängler was helping Jews and opposing their policies.

Two of the main people who prepared Furtwängler's defense for his denazification trial were two German Jews who had to flee the Nazi regime: his secretary Berta Geissmar and Curt Riess. The two had very different backgrounds. Berta Geissmar knew Furtwängler personally and had witnessed everything he did at the start of the Nazi period; she left Germany in 1936 but returned from exile. Curt Riess didn't know Furtwängler at all and initially had a very negative outlook on the conductor. Geissmar had collected hundreds of files to prepare the conductor's defense, files which contained a list of over 80 Jewish and non-Jewish people who had claimed to have been helped or saved by him.[147] This list was not exhaustive, but it concerned cases where Geissmar had managed to find indisputable concrete evidence. Among the many people involved were Communists, Social Democrats, as well as former Nazis whom the regime had turned against.[148][149] Berta Geissmar had forwarded the documents to General Robert A. McClure in charge of the Furtwängler trial, but the documents had mysteriously disappeared in Berlin,[150] when they were to be handed over to the general of the American zone of occupation. Curt Riess also did not find these documents in the Washington archives.[151] Furtwängler therefore found himself without a means of proving the help he had given to many people. However, three people of Jewish origin had made the trip to Berlin and certified on 17 December 1946, the second day of the trial, that Furtwängler had risked his life to protect them. One of them was Paul Heizberg, former opera director. The other two were members of the Philharmonic such as Hugo Strelitzer, who declared:

If I am alive today, I owe this to this great man. Furtwängler helped and protected a great number of Jewish musicians and this attitude shows a great deal of courage since he did it under the eyes of the Nazis, in Germany itself. History will be his judge.[152]


As part of his closing remarks at his denazification trial, Furtwängler said:

I knew Germany was in a terrible crisis; I felt responsible for German music, and it was my task to survive this crisis, as much as I could. The concern that my art was misused for propaganda had to yield to the greater concern that German music be preserved, that music be given to the German people by its own musicians. These people, the compatriots of Bach and Beethoven, of Mozart and Schubert, still had to go on living under the control of a regime obsessed with total war. No one who did not live here himself in those days can possibly judge what it was like. Does Thomas Mann [who was critical of Furtwängler's actions] really believe that in 'the Germany of Himmler' one should not be permitted to play Beethoven? Could he not realize that people never needed more, never yearned more to hear Beethoven and his message of freedom and human love, than precisely these Germans, who had to live under Himmler’s terror? I do not regret having stayed with them.[153]


The prosecution itself acknowledging that no charge of anti-Semitism or sympathy for Nazi ideology could be brought against the conductor, Furtwängler was cleared on all the counts.[142] Even after Furtwängler's acquittal at the denazification trials, Mann still criticized him for continuing to conduct in Germany and for believing that art could be apolitical in a regime such as the Third Reich, which was so intent on using art as propaganda. In a drafted letter to the editor of Aufbau magazine, Mann praises Furtwängler for assisting Jewish musicians and as a "preeminent musician", but ultimately presents him as a representative example of a fatal "lack of understanding and lack of desire to understand what had seized power in Germany".[154]

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Furtwängler's tomb in Heidelberg

The violinist Yehudi Menuhin was, with Arnold Schoenberg, Bronisław Huberman, and Nathan Milstein, among the Jewish musicians who had a positive view of Furtwängler. In February 1946, he sent a wire to General Robert A. McClure in February 1946:

Unless you have secret incriminating evidence against Furtwängler supporting your accusation that he was a tool of Nazi Party, I beg to take violent issue with your decision to ban him. The man never was a Party member. Upon numerous occasions, he risked his own safety and reputation to protect friends and colleagues. Do not believe that the fact of remaining in one's own country is alone sufficient to condemn a man. On the contrary, as a military man, you would know that remaining at one's post often requires greater courage than running away. He saved, and for that we are deeply his debtors, the best part of his own German culture... I believe it patently unjust and most cowardly for us to make of Furtwängler a scapegoat for our own crimes.[155]


In 1949 Furtwängler accepted the position of principal conductor of the Chicago Symphony Orchestra. However the orchestra was forced to rescind the offer under the threat of a boycott from several prominent musicians including Arturo Toscanini, George Szell, Vladimir Horowitz, Arthur Rubinstein, Isaac Stern, and Alexander Brailowsky.[156]

According to a New York Times report, Horowitz said that he "was prepared to forgive the small fry who had no alternative but to remain and work in Germany." But Furtwängler "was out of the country on several occasions and could have elected to keep out".[156] Rubinstein likewise wrote in a telegram, "Had Furtwängler been firm in his democratic convictions he would have left Germany".[156] Yehudi Menuhin was upset with this boycott, declaring that some of the main organizers had admitted to him that they had organized it only to eliminate Furtwängler's presence in North America.[155]

Wilhelm Furtwängler died on 30 November 1954 of pneumonia, in Baden-Baden. He was buried in Heidelberg cemetery, the Bergfriedhof, in his mother's vault. A large number of personalities from the artistic and political world were present, including Chancellor Konrad Adenauer.

After Furtwängler's death, the Jewish writer and theater director Ernst Lothar said:

He was totally German and he remained so, despite the attacks. This is why he did not leave his defiled country, which was later counted to him as a stain by those who did not know him well enough. But he did not stay with Hitler and Himmler, but with Beethoven and Brahms.[157]


At the end of his life, Yehudi Menuhin said of Furtwängler, "It was his greatness that attracted hatred".[158]
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Conducting style

Furtwängler had a unique philosophy of music. He saw symphonic music as creations of nature that could only be realised subjectively into sound. Neville Cardus wrote in the Manchester Guardian in 1954 of Furtwängler's conducting style: "He did not regard the printed notes of the score as a final statement, but rather as so many symbols of an imaginative conception, ever changing and always to be felt and realised subjectively..."[159] And the conductor Henry Lewis: "I admire Furtwängler for his originality and honesty. He liberated himself from slavery to the score; he realized that notes printed in the score, are nothing but SYMBOLS. The score is neither the essence nor the spirit of the music. Furtwängler had this very rare and great gift of going beyond the printed score and showing what music really was."[160]

Many commentators and critics regard him as the greatest conductor in history.[161][162][163][164][165][166][167][168][169][170][171][172] In his book on the symphonies of Johannes Brahms, musicologist Walter Frisch writes that Furtwängler's recordings show him to be "the finest Brahms conductor of his generation, perhaps of all time", demonstrating "at once a greater attention to detail and to Brahms' markings than his contemporaries and at the same time a larger sense of rhythmic-temporal flow that is never deflected by the individual nuances. He has an ability not only to respect, but to make musical sense of, dynamic markings and the indications of crescendo and diminuendo[...]. What comes through amply... is the rare combination of a conductor who understands both sound and structure."[173] He notes Vladimir Ashkenazy who says that his sound "is never rough. It's very weighty but at the same time is never heavy. In his fortissimo you always feel every voice.... I have never heard so beautiful a fortissimo in an orchestra", and Daniel Barenboim says he "had a subtlety of tone color that was extremely rare. His sound was always 'rounded,' and incomparably more interesting than that of the great German conductors of his generation."

On the other hand, the critic David Hurwitz, a spokesman for modern literalism and precision, sharply criticizes what he terms "the Furtwängler wackos" who "will forgive him virtually any lapse, no matter how severe", and characterizes the conductor himself as "occasionally incandescent but criminally sloppy".[174] Unlike conductors such as Carlos Kleiber or Sergiu Celibidache, Furtwängler did not try to reach the perfection in details, and the number of rehearsals with him was small. He said:

I am told that the more you rehearse, the better you play. This is wrong. We often try to reduce the unforeseen to a controllable level, to prevent a sudden impulse that escapes our ability to control, yet also responds to an obscure desire. Let's allow improvisation to have its place and play its role. I think that the true interpreter is the one who improvises. We have mechanized the art of conducting to an awful degree, in the quest of perfection rather than of dream [...] As soon as rubato is obtained and calculated scientifically, it ceases to be true. Music making is something else than searching to achieve an accomplishment. But striving to attain it is beautiful. Some of Michelangelo's sculptures are perfect, others are just outlined and the latter ones move me more than the first perfect ones because here I find the essence of desire, of the wakening dream. That's what really moves me: fixing without freezing in cement, allowing chance its opportunity.[160]


His style is often contrasted with that of his contemporary Arturo Toscanini. He walked out of a Toscanini concert once, calling him "a mere time-beater!". Unlike Toscanini, Furtwängler sought a weighty, less rhythmically strict, more bass-oriented orchestral sound, with a more conspicuous use of tempo changes not indicated in the printed score.[175] Instead of perfection in details, Furtwängler was looking for the spiritual in art. Sergiu Celibidache explained,

Everybody was influenced at the time by Arturo Toscanini - it was easy to understand what he was trying to do: you didn't need any reference to spiritual dimension. There was a certain order in the way the music was presented. With Toscanini I never felt anything spiritual. With Furtwängler on the other hand, I understood that there I was confronted by something completely different: metaphysics, transcendence, the relationship between sounds and sonorities [...] Furtwängler was not only a musician, he was a creator [...] Furtwängler had the ear for it: not the physical ear, but the spiritual ear that captures these parallel movements.[176]


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Furtwängler commemorated on a stamp for West Berlin, 1955

Furtwängler's art of conducting is considered as the synthesis and the peak of the so-called "Germanic school of conducting".[177][178] This "school" was initiated by Richard Wagner. Unlike Mendelssohn's conducting style, which was "characterized by quick, even tempos and imbued with what many people regarded as model logic and precision [...], Wagner's way was broad, hyper-romantic and embraced the idea of tempo modulation".[179] Wagner considered an interpretation as a re-creation and put more emphasis on the phrase than on the measure.[180] The fact that the tempo was changing was not something new; Beethoven himself interpreted his own music with a lot of freedom. Beethoven wrote: "my tempi are valid only for the first bars, as feeling and expression must have their own tempo", and "why do they annoy me by asking for my tempi? Either they are good musicians and ought to know how to play my music, or they are bad musicians and in that case my indications would be of no avail".[181] Beethoven's disciples, such as Anton Schindler, testified that the composer varied the tempo when he conducted his works.[182] Wagner's tradition was followed by the first two permanent conductors of the Berlin Philharmonic.[183] Hans von Bülow highlighted more the unitary structure of symphonic works, while Arthur Nikisch stressed the magnificence of tone.[184] The styles of these two conductors were synthesized by Furtwängler.[184]

In Munich (1907-1909), Furtwängler studied with Felix Mottl, a disciple of Wagner.[185] He considered Arthur Nikisch as his model.[186] According to John Ardoin, Wagner's subjective style of conducting led to Furtwängler and Mendelssohn's objective style of conducting led to Toscanini.[183]

Furtwängler's art was deeply influenced by the great Jewish music theorist Heinrich Schenker with whom he worked between 1920 and Schenker's death in 1935. Schenker was the founder of Schenkerian analysis, which emphasized underlying long-range harmonic tensions and resolutions in a piece of music.[187][188] Furtwängler read Schenker's famous monograph on Beethoven's Ninth symphony in 1911, subsequently trying to find and read all his books.[189] Furtwängler met Schenker in 1920, and they continuously worked together on the repertoire which Furtwängler conducted. Schenker never secured an academic position in Austria and Germany, in spite of Furtwängler's efforts to support him.[190] Schenker depended on several patrons including Furtwängler. Furtwängler's second wife certified much later that Schenker had an immense influence on her husband.[191] Schenker considered Furtwängler as the greatest conductor in the world and as the "only conductor who truly understood Beethoven".[192]

Furtwängler's recordings are characterized by an "extraordinary sound wealth[184] ", special emphasis being placed on cellos, double basses,[184] percussion and woodwind instruments.[193] According to Furtwängler, he learned how to obtain this kind of sound from Arthur Nikisch. This richness of sound is partly due to his "vague" beat, often called a "fluid beat".[194] This fluid beat created slight gaps between the sounds made by the musicians, allowing listeners to distinguish all the instruments in the orchestra, even in tutti sections.[195] Vladimir Ashkenazy once said: "I never heard such beautiful fortissimi as Furtwängler's."[196] According to Yehudi Menuhin, Furtwängler's fluid beat was more difficult but superior than Toscanini's very precise beat.[197] Unlike Otto Klemperer, Furtwängler did not try to suppress emotion in performance, instead giving a hyper romantic aspect[198] to his interpretations. The emotional intensity of his World War II recordings is particularly famous. Conductor and pianist Christoph Eschenbach has said of Furtwängler that he was a "formidable magician, a man capable of setting an entire ensemble of musicians on fire, sending them into a state of ecstasy".[199] Furtwängler desired to retain an element of improvisation and of the unexpected in his concerts, each interpretation being conceived as a re-creation.[184] However, melodic line as well as the global unity were never lost with Furtwängler, even in the most dramatic interpretations, partly due to the influence of Heinrich Schenker and to the fact that Furtwängler was a composer and had studied composition during his whole life.[200]

Furtwängler was famous for his exceptional inarticulacy when speaking about music. His pupil Sergiu Celibidache remembered that the best he could say was, "Well, just listen" (to the music). Carl Brinitzer from the German BBC service tried to interview him, and thought he had an imbecile before him. A live recording of a rehearsal with a Stockholm orchestra documents hardly anything intelligible, only hums and mumbling. On the other hand, a collection of his essays, On Music, reveals deep thought.

Influence

One of Furtwängler's protégés was the pianist prodigy Karlrobert Kreiten who was killed by the Nazis in 1943 because he had criticized Hitler. He was an important influence on the pianist/conductor Daniel Barenboim (who decided to become a conductor when he was eight years old during a concert of the Passion Saint Matthew by Bach conducted by Furtwängler in 1950 in Buenos Aires ), of whom Furtwängler's widow, Elisabeth Furtwängler, said, "Er furtwänglert" ("He furtwänglers"). Barenboim has conducted a recording of Furtwängler's 2nd Symphony, with the Chicago Symphony Orchestra. Other conductors known to speak admiringly of Furtwängler include Valery Gergiev, Claudio Abbado, Carlos Kleiber, Carlo Maria Giulini, Simon Rattle, Sergiu Celibidache, Otto Klemperer, Karl Böhm, Bruno Walter, Dimitri Mitropoulos, Christoph Eschenbach, Alexander Frey, Philippe Herreweghe, Eugen Jochum, Zubin Mehta, Ernest Ansermet, Nikolaus Harnoncourt, Bernard Haitink (who decided to become a conductor as a child and bedridden while listening to a Furtwängler concert on the radio during the second world war), Rafael Kubelík, Gustavo Dudamel, Jascha Horenstein (who had worked as an assistant to Furtwängler in Berlin during the 1920s), Kurt Masur and Christian Thielemann. For instance, Carlos Kleiber thought that "nobody could equal Furtwängler".[201] George Szell, whose precise musicianship was in many ways antithetical to Furtwängler's, always kept a picture of Furtwängler in his dressing room. Even Arturo Toscanini, usually regarded as Furtwängler's complete antithesis (and sharply critical of Furtwängler on political grounds), once said – when asked to name the World's greatest conductor apart from himself – "Furtwängler!". Herbert von Karajan, who in his early years was Furtwängler's rival, maintained throughout his life that Furtwängler was one of the great influences on his music making, even though his cool, objective, modern style had little in common with Furtwängler's white-hot Romanticism. Karajan said:

He certainly had an enormous influence on me [...] I remember that when I was Generalmusikdirektor in Aachen, a friend invited me to a concert that Furtwängler gave in Cologne [...] Furtwängler's performance of the Schumann's Fourth, which I didn't know at the time, opened up a new world for me. I was deeply impressed. I didn't want to forget this concert, so I immediately returned to Aachen.[202]


And Claudio Abbado said in an interview about his career (published in 2004):

Furtwängler is the greatest of all […]; Admittedly, one can sometimes dispute his choices, his options, but enthusiasm almost always prevails, especially in Beethoven. He is the musician who had the greatest influence on my artistic education.[203]


Furtwängler's performances of Beethoven, Wagner, Bruckner, and Brahms remain important reference points today, as do his interpretations of other works such as Haydn's 88th Symphony, Schubert's Ninth Symphony, and Schumann's Fourth Symphony. He was also a champion of modern music, notably the works of Paul Hindemith and Arnold Schoenberg[204] and conducted the World premiere of Sergei Prokofiev's Fifth Piano Concerto (with the composer at the piano) on 31 October 1932[205] as well as performances of Béla Bartók's Concerto for Orchestra.

The musicians who have expressed the highest opinion about Furtwängler are some of the most prominent ones of the 20th century such as Arnold Schönberg,[206] Paul Hindemith,[207] or Arthur Honegger.[208] Soloists such as Dietrich Fischer-Dieskau,[209][210] Yehudi Menuhin[211] Pablo Casals, Kirsten Flagstad, Claudio Arrau and Elisabeth Schwarzkopf[212] who have played music with almost all the major conductors of the 20th century have clearly declared upon several occasions that, for them, Furtwängler was the most important one. John Ardoin has reported the following discussion he has had with Maria Callas in August 1968 after having listened to Beethoven's Eight with the Cleveland orchestra conducted by George Szell:

"Well", she sighed, "you see what we have been reduced to. We are now in a time when a Szell is considered a master. How small he was next to Furtwängler." Reeling this disbelief -- not at her verdict, with which I agreed, but from the unvarnished acuteness of it -- I stammered, "But how do you know Furtwängler? You never sang with him." "How do you think?" she stared at me with equal disbelief. "He started his career after the war in Italy [in 1947]. I heard dozens of his concerts there. To me, he was Beethoven."[213]


Notable recordings

There are a huge number of Furtwängler recordings currently available, mostly live. Many of these were made during World War II using experimental tape technology. After the war they were confiscated by the Soviet Union for decades, and have only recently become widely available, often on multiple legitimate and illegitimate labels. In spite of their limitations, the recordings from this era are widely admired by Furtwängler devotees.

This is only a small selection of some of Furtwängler's most famed recordings. For more information, see his discography and list of currently available recordings. The French Wilhelm Furtwängler Society also has a list of recommended recordings.

• Johann Sebastian Bach, St Matthew Passion (first half only), live performance with the Vienna Philharmonic, 1952 (SWF)
• Bartók, Violin Concerto No. 2, studio recording with Yehudi Menuhin and with the Philharmonia Orchestra, 1953 (EMI)
• Beethoven, Third Symphony, live performance with the Vienna Philharmonic, December 1944 (Music and Arts, Preiser, Tahra)[214][215][216]
• Beethoven, Third Symphony, live performance with the Berlin Philharmonic, December 1952 (Tahra)
• Beethoven, Fifth Symphony, live performance with the Berlin Philharmonic, June 1943 (Classica d'Oro, Deutsche Grammophon, Enterprise, Music and Arts, Opus Kura, Tahra)
• Beethoven, Fifth Symphony, live performance with the Berlin Philharmonic, May 1954 (Tahra)
• Beethoven, Sixth Symphony, live performance with the Berlin Philharmonic, March 1944 (Tahra)
• Beethoven, Seventh Symphony, live performance with the Berlin Philharmonic, October 1943 (Classica d'Oro, Deutsche Grammophon, Music and Arts, Opus Kura)[217]
• Beethoven, Ninth Symphony, live performance with the Berlin Philharmonic, March 1942 with Tilla Briem, Elisabeth Höngen, Peter Anders, Rudolf Watzke, and the Bruno Kittel Choir (Classica d'Oro, Music and Arts, Opus Kura, Tahra, SWF)[218][219]
• Beethoven, Ninth Symphony, live performance at the 29 July 1951 re-opening of Bayreuther Festspiele (not to be confused with EMI's release) with Elisabeth Schwarzkopf, Elisabeth Höngen, Hans Hopf and Otto Edelmann. (Orfeo D'or, 2008).[220]
• Beethoven, Ninth Symphony, ostensibly a live performance at the 29 July 1951 re-opening of Bayreuther Festspiele but purported by the President of the Wilhelm Furtwängler Society of America to actually be dress rehearsal takes edited by EMI into one recording, all performed prior to the actual public performance. (EMI, 1955).[221]
• Beethoven, Ninth Symphony, live performance at the 1954 Lucerne Festival with the London Philharmonia, Lucerne Festival Choir, Elisabeth Schwarzkopf, Elsa Cavelti, Ernst Haefliger and Otto Edelmann (Music and Arts, Tahra).[222]
• Beethoven, Violin Concerto, studio recording with Yehudi Menuhin and with the Lucerne Festival Orchestra, 1947 (Testament)
• Beethoven, Piano Concerto No. 5, studio recording with Edwin Fischer and with the Philharmonia Orchestra, 1951 (Naxos)
• Beethoven, Fidelio, live performance with the Vienna Philharmonic with Elisabeth Schwarzkopf, Kirsten Flagstad, Anton Dermota, Julius Patzak, Paul Schoeffler, Josef Greindl, and Hans Braun, August 1950 (Opus Kura)
• Beethoven, Fidelio, both live and studio recordings, with Martha Mödl, his preferred soprano, in the title role, and Wolfgang Windgassen, Otto Edelmann, Gottlob Frick, Sena Jurinac, Rudolf Schock, Alfred Poell, Alwin Hendriks, Franz Bierbach, and the Vienna Philharmonic.
• Brahms, First Symphony, live performance with the North German Radio Symphony Orchestra, Hamburg, October 1951 (Music and Arts, Tahra).[223]
• Brahms, Second Symphony, live performance with the Vienna Philharmonic, January 1945 (Deutsche Grammophon, Music and Arts)
• Brahms, Third Symphony, live performance with the Berlin Philharmonic, December 1949 (EMI).[224]
• Brahms, Fourth Symphony, live performance with the Berlin Philharmonic, December 1943 (Tahra, SWF)
• Brahms, Fourth Symphony, live performance with the Berlin Philharmonic, October 1948 (EMI)
• Brahms, Violin Concerto, studio recording with Yehudi Menuhin and with the Lucerne Festival Orchestra, 1949 (Tahra, Naxos)
• Brahms, Piano Concerto No. 2, live performance with Edwin Fischer and with the Berlin Philharmonic, 1942 (Testament)
• Bruckner, Fourth Symphony, live performance with the Berlin Philharmonic, October 1941 (WFCJ)
• Bruckner, Fifth Symphony, live performance with the Berlin Philharmonic, October 1942 (Classica d'Oro, Deutsche Grammophon, Music and Arts, Testament).[225]
• Bruckner, Sixth Symphony (the first movement is missing), live performance with the Berlin Philharmonic, November 1943 (Music and Arts)
• Bruckner, Seventh Symphony (adagio only), live performance with the Berlin Philharmonic, April 1942 (Tahra).[226]
• Bruckner, Eighth Symphony, live performance with the Vienna Philharmonic, October 1944 (Deutsche Grammophon, Music and Arts)
• Bruckner, Ninth Symphony, live performance with the Berlin Philharmonic, October 1944 (Deutsche Grammophon)
• Franck, Symphony, live performance with the Vienna Philharmonic, 1945 (SWF)
• Furtwängler, Second Symphony, live performance with the Vienna Philharmonic, February 1953 (Orfeo)
• Gluck, Alceste Ouverture, studio recording with the Vienna Philharmonic, 1954 (SWF)
• Haendel, Concerto Grosso Opus 6 No. 10, live performance with the Berlin Philharmonic, February 1944 (Melodiya)
• Haendel, Concerto Grosso Opus 6 No. 10, live performance with the Teatro Colón Orchester, 1950 (Disques Refrain)
• Haydn, 88th Symphony, studio recording with the Berlin Philharmonic, 5 December 1951 (Deutsche Grammophon)
• Hindemith, Symphonic Metamorphosis of Themes by Carl Maria von Weber, studio recording with the Berlin Philharmonic, 16 September 1947 (Deutsche Grammophon, Urania)
• Mahler, Lieder eines fahrenden Gesellen, live performance with Dietrich Fischer-Dieskau and the Vienna Philharmonic, 1951 (Orfeo)
• Mahler, Lieder eines fahrenden Gesellen, studio recording with Dietrich Fischer-Dieskau and the Philharmonia Orchestra, 1952 (Naxos, EMI)
• Mendelssohn, Violin Concerto, studio recording with Yehudi Menuhin and with the Berlin Philharmonic, 1952 (Naxos, EMI)
• Mozart, Don Giovanni, the 1950, 1953 and 1954 Salzburg Festival recordings (in live performance). These have been made available on several labels, but mostly EMI. A videotaped performance of Don Giovanni is also available, featuring Cesare Siepi, Otto Edelmann, Lisa Della Casa, Elisabeth Grümmer, and Anton Dermota.
• Mozart, Die Zauberflöte, a live performance from 27 August 1949, featuring Walther Ludwig, Irmgard Seefried, Wilma Lipp, Gertrud Grob-Prandl, Ernst Haefliger, Hermann Uhde, and Josef Greindl.
• Schubert, Eighth Symphony, live performance with the Berlin Philharmonic, December 1944 (SWF)
• Schubert. Ninth Symphony, studio recording with the Berlin Philharmonic, 1951 (Deutsche Grammophon). The first movement is a supreme example of Furtwaengler's style. Note the sharp accelerandi at the end of the introduction and the middle of the recapitulation.
• Schubert, Ninth Symphony, live performance with the Berlin Philharmonic, 1942 (Deutsche Grammophon, Magic Master, Music and Arts, Opus Kura)
• Schubert, Die Zauberharfe Overture, live performance with the Berlin Philharmonic, September 1953 (Deutsche Grammophon)
• Schumann, Fourth Symphony, studio recording with the Berlin Philharmonic, Deutsche Grammophon, May 1953 (Deutsche Grammophon).[227]
• Sibelius, En saga, live performance with the Berlin Philharmonic, February 1943 (SWF)
• Tchaikovsky, Fourth Symphony, studio recording with the Vienna Philharmonic, 1951 (Tahra)
• Tchaikovsky, Sixth Symphony Pathétique, studio recording with the Berlin Philharmonic, HMV, 1938 (EMI, Naxos).[228]
• Wagner, Tristan und Isolde, studio recording with Flagstad, HMV, June 1952 (EMI, Naxos).[229]
• Wagner, Der Ring des Nibelungen, 1950 (live recording from La Scala in Milan with Kirsten Flagstad)
• Wagner, Der Ring des Nibelungen with Wolfgang Windgassen, Ludwig Suthaus, and Martha Mödl, 1953 (EMI) (recorded live in the RAI (Radiotelevisione Italiana) studios).
• Wagner, Die Walküre, his last recording in 1954. EMI planned to record "Der Ring des Nibelungen" in the studio under Furtwängler, but he only finished this work shortly before his death. The cast includes Martha Mödl (Brünnhilde), Leonie Rysanek (Sieglinde), Ludwig Suthaus (Siegmund), Gottlob Frick (Hunding), and Ferdinand Frantz (Wotan).

Notable premieres

• Bartók, First Piano Concerto, the composer as soloist, Theater Orchestra, Frankfurt, 1 July 1927
• Schoenberg, Variations for Orchestra, Op. 31, Berlin Philharmonic Orchestra, Berlin, 2 December 1928
• Prokofiev: Piano Concerto No. 5, the composer as soloist, Berlin Philharmonic, 31 October 1932
• Hindemith, suite from Mathis der Maler, Berlin Philharmonic Orchestra, Berlin, 11 March 1934
• Richard Strauss, Four Last Songs, Kirsten Flagstad as soloist, Philharmonia Orchestra, London, 22 May 1950

Notable compositions

Orchestral

Early works


• Overture in E♭ Major, Op. 3 (1899)
• Symphony in D major (1st movement: Allegro) (1902)
• Symphony in B minor (Largo movement) (1908; the principal theme of this work was used as the leading theme of the 1st movement of the Symphony No. 1, in the same key)

Later works

• Symphonic Concerto for Piano and Orchestra (1937, rev. 1952-54)
• Symphony No. 1 in B minor (1941)
• Symphony No. 2 in E minor (1947)
• Symphony No. 3 in C♯ minor (1954)

Chamber music

• Piano Quintet (for two violins, viola, cello, and piano) in C major (1935)
• Violin Sonata No. 1 in D minor (1935)
• Violin Sonata No. 2 in D major (1939)

Choral

(all early works)

• Schwindet ihr dunklen Wölbungen droben (Chorus of Spirits, from Goethe's Faust) (1901–1902)
• Religöser Hymnus (1903)
• Te Deum for Choir and Orchestra (1902–1906) (rev. 1909) (first performed 1910)

In popular culture

• British playwright Ronald Harwood's play Taking Sides (1995), set in 1946 in the American zone of occupied Berlin, is about U.S. accusations against Furtwängler of having served the Nazi regime. In 2001 the play was made into a motion picture directed by István Szabó and starring Harvey Keitel and featuring Stellan Skarsgård in the role of Furtwängler.[230]

References

Informational notes


1. Philipp Furtwängler (*1869) couldn't be Wilhelm Furtwängler's (*1886) brother, because Wilhelm was the first child of his parents and his brother Philipp a mathematician.

Citations

1. Cowan, Rob (14 March 2012). "Furtwängler – Man and Myth". Gramophone. Retrieved 10 April2012.
2. Cairns, David (1980). "Wilhelm Furtwängler" in The New Grove Dictionary of Music and Musicians. London: Macmillan.
3. Geissmar, Berta (1944). The Baton and the Jackboot: Recollections of Musical Life. London and Edinburgh: Morrison and Gibb ltd. p. 12.
4. Geissmar, p. 15
5. Geissmar, pp. 20-5 and 143-7
6. Geissmar, p. 23
7. Geissmar, pp. 20-5 and 30
8. Riess, Curt (1953). Furtwängler, Musik und Politik. Berne: Scherz. p. 89.
9. Geissmar, pp. 66–67.
10. Roncigli, Audrey (2009). Le cas Furtwängler. Paris: Imago. p. 37.
11. Prieberg, Fred K. (1991). Trial of Strength: Wilhelm Furtwängler and the Third Reich. Quartet Books. pp. 57–60.
12. Prieberg, p. 44.
13. Prieberg, p. 340.
14. Prieberg, p. 55.
15. Prieberg, p. 74.
16. Ardoin, John (1994). The Furtwängler Record. Portland, Oregon: Amadeus Press. p. 56. ISBN 978-0-931340-69-7.
17. Schönzeler, Hans-Hubert (1990). Furtwängler. Portland, Oregon: Timber Press. p. 53. ISBN 978-0-7156-2313-8.
18. Roncigli, p. 46.
19. Prieberg, p. 319.
20. Roncigli, p. 109.
21. Prieberg, p. 94.
22. Galo, Gary A., Review of The Furtwängler Record by John Ardoin (December 1995). Notes (2nd Ser.), 52 (2): pp. 483–485.
23. Ardoin, p. 47
24. Prieberg
25. Prieberg, p. 220.
26. Prieberg, Chapter 2.
27. Riess, p. 113.
28. Prieberg, Fred K. (1991). Trial of Strength: Wilhelm Furtwängler and the Third Reich. Quartet Books. p. 187., the picture is reproduced in the book p. 187.
29. Prieberg, p. 100.
30. Ardoin, p. 50.
31. Geissmar, p.86.
32. Roncigli, p. 45.
33. Riess, p. 109.
34. Geissmar, pp 81-2
35. Geissmar, p. 82.
36. Riess, p. 110.
37. " L'atelier du Maître ", article by Philippe Jacquard on the web site of the french Wilhelm Furtwängler society: read on line.
38. Prieberg, p. 138.
39. Spotts, Frederick (2003). Hitler and the Power of Aesthetics. Overlook Books. p. 291.
40. Roncigli, p. 48.
41. Geissmar, p. 144.
42. Riess, p. 139.
43. Geissmar, p. 132.
44. Riess, p. 141.
45. Geissmar, p. 159.
46. Riess, p. 142.
47. Riess, p. 144.
48. Roncigli, p. 52.
49. Elisabeth Furtwängler, Pour Wilhelm, Paris, L'Archipel, 2004, p. 51 and p. 128.
50. Klaus Lang, Celibidache et Furtwängler [" Celibidache und Furtwängler "], Paris, Buchet/Chastel, 2012, p. 55.
51. Prieberg, chapter 5.
52. Riess, p. 143.
53. Prieberg, p. 172.
54. Riess, p. 145.
55. Prieberg, p. 173.
56. Roncigli, p. 51.
57. Spotts, p. 293
58. Riess, p. 151.
59. Prieberg, p. 150.
60. Roncigli, p. 253.
61. Prieberg, p. 177.
62. Riess, p. 152.
63. Schönzeler, p.74.
64. HSchönzeler, p. 74.
65. Riess, p. 153.
66. Schönzeler, p. 75.
67. Wilhelm Furtwängler (trad. Ursula Wetzel, Jean-Jacques Rapin, préf. Pierre Brunel), Carnets 1924-1954 : suivis d’Écrits fragmentaires, Genève, éditions Georg, 1995, p. 39.
68. Wilhelm Furtwängler (trad. Ursula Wetzel, Jean-Jacques Rapin, préf. Pierre Brunel), Carnets 1924-1954 : suivis d’Écrits fragmentaires, Genève, éditions Georg, 1995, p. 11.
69. Prieberg, p.188.
70. Roncigli, p. 104.
71. Prieberg, p.191.
72. Riess, p. 155.
73. Curt Riess, Furtwängler, Musik und Politik, Berne, Scherz, 1953, p. 156.
74. Riess, p. 157.
75. ASIN 0761501371
76. Riess, pp. 157-159.
77. "Music: Partisans on the Podium". Time. 25 April 1949.
78. Roncigli, p. 56.
79. Roncigli, p. 254.
80. Schönzeler, Hans-Hubert (1990). Furtwängler. Portland, Oregon: Timber Press. p. 84. ISBN 978-0-7156-2313-8.
81. Vaget, Hans Rudolf (2006). Seelenzauber: Thomas Mann und die Musik. Frankfurt am Main: Fischer. p. 270.
82. Roncigli, p. 53.
83. Roncigli, p. 54.
84. Curt Riess, Furtwängler, Musik und Politik, Berne, Scherz, 1953, p. 165.
85. Schönzeler, p. 81.
86. Curt Riess, Furtwängler, Musik und Politik, Berne, Scherz, 1953, p. 166.
87. Riess, pp. 168-169.
88. Prieberg, p.221.
89. Roncigli, p.102.
90. Prieberg, p. 239.
91. Prieberg, p. 241.
92. Prieberg, p. 242.
93. Prieberg, p. 244.
94. Geissmar, p. 352.
95. Schönzeler, p. 89.
96. Roncigli, p. 59.
97. Prieberg, p. 231.
98. Riess, p. 174.
99. Riess, p. 176.
100. Riess, p. 175.
101. Prieberg, p. 235.
102. Prieberg, p. 236.
103. Roncigli, p. 57.
104. Spotts, p. 295
105. Roncigli, p. 102.
106. Prieberg, p. 272.
107. Hürlimann, Martin (1955). Wilhelm Furtwängler im Urteil seiner Zeit. Atlantis Verlag. p. 215.
108. Roncigli, p. 60.
109. See David Cairns, ibid
110. Roncigli, p.60.
111. Riess, p. 185.
112. Prieberg, p. 285.
113. Roncigli, p.115.
114. Prieberg, p. 291.
115. Roncigli, p.75.
116. Roncigli, p.64.
117. Geissmar
118. Shirakawa, Sam, chap. 15
119. Prieberg, p. 320.
120. Riess, p. 191.
121. Prieberg, p. 306.
122. Joseph Goebbels, Reden 1932–1939, hrsg. von Helmut Heiber, Düsseldorf, Droste Verlag, 1972, p. 282.
123. Wilfried von Oven, Finale furioso, Mit Goebbels zum Ende. Tübingen, Grabert Verlag, 1974, p. 268.
124. Spotts, p. 87
125. Albert Speer, Inside the Third Reich (1970) Macmillan pp 548.
126. Prieberg, p. 317.
127. Roncigli, p. 171.
128. Roncigli, p.174.
129. Schönzeler, p. 93.
130. Schönzeler, p. 94.
131. Bernard D. Sherman. (1997) [1999]. "Brahms: The Symphonies/Charles Mackerras". Fanfare. Retrieved 5 September 2010.
132. Roncigli, p. 76.
133. Roger Smithson, article "The Years of Silence (1945-1947)", p. 9 on the website of the French Wilhelm Furtwängler society: [1]
134. Riess, Curt (1953). Furtwängler, Musik und Politik. Berne: Scherz. p. 16.
135. Riess, Curt (1953). Furtwängler, Musik und Politik. Berne: Scherz. p. 17.
136. Roncigli, p. 77.
137. Roncigli, p. 79.
138. Roncigli, p. 78.
139. Roncigli, p. 131.
140. Roger Smithson, article "The Years of Silence (1945-1947)", p. 7 on the website of the French Wilhelm Furtwängler society: [2]
141. Prieberg, p. 226.
142. Roger Smithson (1997). "Furtwängler's Silent Years: 1945–47" (.RTF). Société Wilhelm Furtwängler. Retrieved 21 July 2007.
143. Monod, David (2005). Settling Scores: German Music, Denazification, and the Americans, 1945–1953. The University of North Carolina Press. p. 149. ISBN 978-0-8078-2944-8.
144. Riess, Curt (1953). Furtwängler, Musik und Politik. Berne: Scherz. p. 188.
145. Klaus Lang, Celibidache et Furtwängler [" Celibidache et Furtwängler "], Paris, Buchet/Chastel, 2012, p. 79.
146. Klaus Lang, Celibidache et Furtwängler [" Celibidache et Furtwängler "], Paris, Buchet/Chastel, 2012, p. 80.
147. Roncigli, Audrey (2009). Le cas Furtwängler. Paris: Imago. pp. 171–194.
148. Roncigli, Audrey (2009). Le cas Furtwängler. Paris: Imago. p. 103.
149. Prieberg, Fred K. (1991). Trial of Strength: Wilhelm Furtwängler and the Third Reich. Quartet Books. p. 344.
150. Roncigli, Audrey (2009). Le cas Furtwängler. Paris: Imago. p. 133.
151. Roncigli, p. 133.
152. "In Memoriam Furtwängler", Tahra 2004.
153. Quoted from John Ardoin's The Furtwängler Record
154. Vaget (2006). Seelenzauber. pp. 483–84.
155. Ardoin, p.58.
156. Taubman, Howard (6 January 1949). "Musicians' Ban on Furtwaengler Ends His Chicago Contract for '49". The New York Times. reprinted in McLanathan, Richard B K; Gene Brown (1978). The Arts. New York: Arno Press. p. 349. ISBN 978-0-405-11153-2.
157. Klaus Lang, Celibidache et Furtwängler [" Celibidache und Furtwängler "], Paris, Buchet/Chastel, 2012, p. 137.
158. Yehudi Menuhin, Le violon de la paix, Paris, éditions alternatives, 2000, p. 154.
159. Martin Kettle (26 November 2004). "Second coming". The Guardian. London. Retrieved 21 July2007.
160. Wilhelm Furtwängler, CD Wilhelm Furtwängler in Memoriam FURT 1090–1093, Tahra, 2004, p. 54.
161. "Arguably the greatest conductor of all time", "The Furtwangler Legacy on BBC radio, November 2004". Archived from the original on 30 May 2016. Retrieved 19 June 2012..
162. "The greatest conductor of all time", "Furtwangler's love, 2004"..
163. "The most influential and important orchestral conductor of the recorded era", Kettle, Martin (26 November 2004). "Second coming". The Guardian..
164. "Amazing, spur-of-the-moment inspirational intensity, probably unsurpassed by any other conductor before or since", "Sinfini Music, Top 20 conductors, November 2012"..
165. "Wilhelm Furtwängler is widely considered the one of the greatest—if not the very greatest—conductors of the twentieth century", "Ten Perfect Orchestral Recordings on The New Yorker, article by David Denby, May 1, 2012". The New Yorker. May 2012..
166. "Maybe the greatest conductor in history", Patrick Szersnovicz, Le Monde de la musique, December 2004, p. 62–67.
167. "Maybe the greatest conductor in history, probably the greatest Beethovenian", "L'orchestre des rites et des dieux", editor: Autrement, series mutation, volume 99, 1994, p. 206.
168. "Why was Wilhelm Furtwängler the greatest conductor in history?" Critic Joachim Kaiser, course in German available on the web site of the Süddeutsche Zeitung newspaper.
169. "Wilhelm Furtwängler Biography". Naxos. Retrieved 21 July 2007.
170. "Many saw and see him as the greatest conductor of the 20th century", Von Stefan Dosch "Als mitten im Weltkrieg große Musik entstand". Augsburger Allgemeine. Retrieved 7 May 2019.
171. "An artist frequently regarded as the most important conductor in the history of phonography, or even of all time", Maciej Chiżyński "Wilhelm Furtwängler le géant, enregistrements radio à Berlin 1939-1945". ResMusica. Retrieved 23 May 2019.
172. "La tradizione di Furtwängler". HUFFPOST. Retrieved 12 April 2021., "probably the greatest conductor of all time" ("probabilmente è il più grande direttore d’orchestra di tutti i tempi"), Giovanni Giammarino.
173. Frisch, Walter (2003). Brahms: The Four Symphonies. Yale University Press. pp. 183–185. ISBN 978-0-300-09965-2.
174. "Historical Gems: Furtwängler RIAS Recordings from Audite - Classics Today".
175. The difference is sometimes mis-characterized by the terms "objective" and "subjective", but Furtwängler's tempo inflections were often planned and reflected his studies with the harmonic theorist Heinrich Schenker from 1920 to 1935.
176. Sergiu Celibidache, CD Wilhelm Furtwängler in Memoriam FURT 1090–1093, Tahra, 2004, p. 57.
177. Harold Schönberg, The great conductors, Simon and Schuster, 1967.
178. Ardoin
179. Ardoin, p.18.
180. Ardoin, pp.19–20.
181. Beethoven, CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 28.
182. Ardoin, p. 21.
183. Ardoin, p. 22.
184. (in French) Patrick Szersnovicz, Le Monde de la musique, December 2004, p. 62–67.
185. Ardoin, p. 25.
186. Elisabeth Furtwängler, Pour Wilhelm, Paris, 2004, p. 32.
187. SchenkerGUIDE By Tom Pankhurst, p. 5 ff
188. Schenker Documents Online.
189. Sami Habra, CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 18.
190. (in French) Biography of Schenker on the Internet site of Luciane Beduschi and Nicolas Meeùs.
191. Elisabeth Furtwängler, Pour Wilhelm, Paris, 2004, p.54.
192. CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 19.
193. David Cairns, CD Beethoven's 5th and 6th Symphonies, 427 775-2, DG, 1989, p. 16.
194. Ardoin, p. 12.
195. Patrick Szersnovicz, Le Monde de la musique, December 2004, p. 66
196. CD Wilhelm Furtwängler, his legendary post-war recordings, Tahra, harmonia mundi distribution, FURT 1054/1057, p. 15.
197. Yehudi Menuhin, DVD The Art of Conducting - Great Conductors of the Past, Elektra/Wea, 2002.
198. Wilhelm Furtwängler, Carnets 1924–1954, 1995, p. 103.
199. Christoph Eschenbach Own Words on His Life
200. Elisabeth Furtwängler, Pour Wilhelm, 2004, p. 55.
201. "Carlos Kleiber, un don et une malédiction". Le Huffington Post. 17 July 2012. Retrieved 15 February 2016.
202. Herbert von Karajan, CD Wilhelm Furtwängler in Memoriam FURT 1090–1093, Tahra, 2004, p. 57.
203. 'La symphonie des chefs, Robert Parienté, Éditions de La Martinière, Paris, 2004, p. 249-259.
204. Michael H Kater The Twisted Muse, p.198
205. Daniel Jaffé Sergey Prokofiev, p.128 (London: Phaidon, 1998)
206. Gérard Gefen, Furtwängler, une Biographie par le disque, Belfond, 1986, p. 51.
207. Leins Hermann, Diener der Musik, herausgegeben von Martin Müller und Wolfgang Mertz, Rainer Wunderlich Verlag, 1965, p. 180–187.
208. About Furtwängler's second symphony, Honneger wrote: "the man who can write a score so rich as this is not to be argued about. He is of the race of great musicians". CD Wilhelm Furtwängler The Legend, 9 08119 2, EMI, 2011, p. 7.
209. Fischer-Dieskau, Dietrich (2009). Jupiter und ich: Begegnungen mit Furtwängler. Berlin: Berlin University Press. ISBN 978-3-940432-66-7.
210. Kettle, Martin (20 May 2005). "It is the start of the final episode". The Guardian. Retrieved 15 February 2016.
211. Menuhin, Yehudi (2009). La légende du violon. Flammarion. p. 242.
212. DVD The Art of Conducting - Great Conductors of the Past, Elektra/Wea, 2002.
213. Ardoin, p.12.
214. About this recording, often considered as one of the most important ones of the 20th century, John Ardoin wrote: "The magnificent 1944 performance with the Vienna Philharmonic [is] an authenticated performance that is not only Furtwängler's noblest and most compelling Eroica, but one unrivalled on disc", Ardoin, p.120.
215. "A performance of prodigious classicism, it presents us with figures that seem to us to be made of stone by virtue of their nobility and of fire because of their compelling urgency, but which, on the wings of a scherzo at the pace of a march, suddently releases the infinite - placed on record", André Tubeuf, EMI C 051-63332, 1969.
216. "A guide to the best recordings of Beethoven's Symphony No 3, 'Eroica'". Gramophone. Retrieved 7 May 2019., "In the high peaks of the Marcia funebre and in the finale, the 1944 Vienna performance remains unsurpassed [...] No conductor articulates the drama of the Eroica – human and historical, individual and universal – more powerfully or eloquently than Furtwängler. Of his 11 extant recordings, it is this 1944 Vienna account, closely followed by the 1950 Berlin version, which most merits pride of place".
217. Harry Halbreich wrote in his analysis of this performance: "Does the second movement remain an Allegretto under Furtwängler's baton? Many critics have raised this question, troubled by the spaciousness even more than in Berlin than in Vienna [in 1950]. And yet, why hesitate? From the first bars, this perfection overrules us - beyond doubt, this is humanely, organically the right tempo and it would be completely insensitive and unmusical to argue otherwise [...] Who could describe the incredible beauty of phrasing of the song of violas and cellos [...] the sublime expressiveness of the violins? [...] The second theme on its reappearance seems still more moving and expressive [...] This Finale was always one of Furtwängler's great warhorses and undoubtedly the summit of this interpretation [...] Furtwängler relives his unbelievable performance of the end of the Fifth Symphonyin June 1943, four months before, launching into a break-taking acceleration without the unleashed forces ever escaping the control of the brilliant leader. "I am the Bacchus who distils the delicious nectar for mankind, and brings them to divine frenzy of the spirit": thus Beethoven explained himself. But it takes a demiurge like Furtwängler, that autumn day in 1943, to bring that frenzy to life in sound!", Harry Halbreich, CD Furtwängler conducts Beethoven, SWF 941, 1994, p.11.
218. Harry Halbreich wrote in his analysis of this performance that, for the first movement, "nobody has ever approached Furtwängler in the evocation of this terrifying release of cosmic forces" and about the Adagio: "in its superhuman spaciousness, which seems to seek to renounce human time and to align itself with that of creation, was not this Adagio the highest achievement of Wilhelm Furtwängler's art? Certainly no other conductor allowed himself such interpretative scope, and none put himself so much at risk. Yet on actual hearing the tempi prove so right, so natural lending themselves so perfectly to the whole presentation of the musical thought that one can hardly imagine anything different". For the Finale, he says: "from bar 321 Furtwängler imperiously asserts his presence with a gradual allargando building up to the colossal fortissimo of bar 330 followed by a timeless pause, a divine vision in which Beethoven, thanks to an interpreter worthy of him, equals the stature of the Michelangelo of the Sistine Chapel", Harry Halbreich, CD Beethoven, Ninth Symphony, SWF 891R, 2001, p.8–10.
219. "The 1942 performance in Berlin is one of the most convincing proofs of Furtwängler's rebellion during Germany's tragic era, while the nazis tried in vain to bury the great German musical heritage by using it for their sinister ends. Furtwängler fought for it and strived to save it from their cluthes", Sami Habra, CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 19.
220. Sami Habra wrote regarding this very famous concert: "Yet, after the war, he had to prove to the World that German musical Art had indeed survived that fateful period as well as some attempts by the Allies to ignore or undermine German culture. The whole musical world retained its breath while Beethoven was universally re-born when Furtwängler conducted the Ninth for the re-opening of Bayreuth in 1951", Sami Habra, CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 19.
221. Kees A. Schouhamer Immink (2007). "Shannon, Beethoven, and the Compact Disc". IEEE Information Theory Newsletter: 42–46. Retrieved 12 December 2007.
222. Sami Habra said: "The Lucerne 1954 concert, Furtwängler's last performance of the Ninth, allowed the listener an even deeper insight into the great conductor's art, the most important impression being that of abyssal depths that permeate this Swan song: no doubt Furtwängler sensed his end was near...", Sami Habra, CD Furtwängler, Beethoven's Choral Symphony, Tahra FURT 1101–1104, p. 19.
223. This Brahms 1st turned out to be Furtwängler's best version [...] More than ever, the broad opening, with the hammering of Friedrich Weber on the timpani and the soaring strings of that magnificent ensemble, impress the listener. The special quality of the string section, miraculously dense and transparent at the same time, permeates the whole work. The four great fortissimi of the first movement have an irresistible "élan", the long lyrical phrases of the second movement enchant the listener with their intensity. The third movement is Furtwängler at his most feverish here, and full of serenity is reached only after the repeated trumpet calls [...] The 4th movement is played with unmistakable grandeur and solemnity, as indeed the whole work is. While keeping Brahms' personality in mind, Furtwängler nevertheless brings out Beethoven's influence on Brahms [...] No wonder the French critics bestowed upon this recording the "Diapason d'Or of the century"....", Sami Habra, CD Wilhelm Furtwängler, his legendary post-war recordings, Tahra, harmonia mundi distribution, FURT 1054/1057, p. 19.
224. "Furtwängler's interpretations of Brahms go beyond the merely "composed" notation and realise the vision of the organic form that hovered before Brahms but can no longer be attained. Herein lies the explanation of the flawless formal architecture of his interpretations as well as the psychical compulsion of their musical performance that never becomes lost in detail but, to the contrary, always keeps the work as a whole in view. In this recording, notwithstanding his traditional interpretative style Furtwängler, unlike many a younger composer, lays more stress on the characteristics beyond the classical model symphony that herald the new trend: "Spiritual life" which Furtwängler traces and creates anew in each work - in this symphony, energetic and vigorous though it is, spiritual life is not concentrated on the dualism of the themes, the dramatic development and the intensity of the finale, but above all on the variety of tone-colours which are here formative energy that puts a constantly changing complexion on the scarcely modulated themes and motifs and becomes the favourite means of musical expression.", Sigurd Schimpf, EMI C 049-01 146.
225. "The interpretation is typically manic: very fast, and very slow. It lurches about impulsively and has thrilling moments–but also some pretty distressing examples of shoddy ensemble, particularly in the scherzo and finale. It was all too seldom that Furtwängler managed to keep his band together to allow him to time his climaxes optimally. A classic case of "overshoot" occurs at the end of the first movement, which sounds terribly rushed. The Adagio, though, is magnificent...", "Bruckner: Symphony No. 5/Furtwängler". classicstoday.com. Retrieved 10 November 2012.
226. "Furtwängler has always been Bruckner's greatest exponent [...] Again, the tragic element and grandeur are unequalled here. This is a "desert island" recording, fortunately restored for music lovers of this World to cherish all their life", Sami Habra, CD Furtwängler " revisited ", FURT 1099, Tahra, 2005, p.10.
227. "Schumann's Fourth [has] long [been regarded] as the recording of the century (along with the HMV Tristan) [...] Before the boisterous last movement starts, there is the famous transitional passage in which Furtwängler builds up the most impressive crescendo ever heard. This crescendo is referred to by Conservatoire teachers and conductors as being the very perfection, in spite of its infeasibility. Celibidache and Karajan have tried to imitate Furtwängler in this part on some occasions, but both conductors run out of breath towards the middle of the crescendo. This Furtwängler performance has yet to be equalled...", Sami Habra, CD Furtwängler " revisited ", FURT 1099, Tahra, 2005, p.11.
228. "According to Friedland Wagner, this 1938 performance of the "Pathetique" by Furtwängler was so overwhelming that Toscanini, in his house at Riverdale, played this recording again and again to his guests on a memorable day, pointing out with enthusiasm all its fine points [...] We can safely say that no one has probed as deeply as Furtwängler into the abyss of the tragic contents and pessimistic forebodings of the "Pathetique" [...] The last movement would probably have contained a glimmer of hope, had it not been for the fateful events that were to plunge the World into its darkest hours. Many observers have asserted that Furtwängler had foreseen what was to happen", Sami Habra, CD Furtwängler " revisited ", FURT 1099, Tahra, 2005, p.9.
229. "Produced in 1952, this recording, now reissued, has long been something of a landmark in recent history - rightly so, for its importance and its uniqueness are unquestionable [...] Wilhelm Furtwängler's architectural greatness is communicated so directly, so forcefully from the very first bar that one immediately forgets the small imperfections of the mono recording [...] The most striking thing is certainly the cogency of this interpretation. Nowhere are there hiatuses, breaks in the music's flow. Furtwängler, though far from being a perfectionist in individual detail, invariably seems to see the entire conception before him, so grippingly does he span the work's long arches, so magnificently does he weld together the various components. [...] His feeling for form is so compelling in its certainty that one does not stop to consider for a moment that it is not the only way of interpreting a particular phrase or sequence [...] The idea of Furtwängler seeking effect from a series of 'purple passages' is unthinkable; and yet the great emotional crescendi, the great climaxes, have a dramatic power scarcely matched elsewhere", Gerhard Brunner, CD Tristan und Isolde, EMI CDS 7 47322 8, p. 20.
230. Taking Sides (2001) at IMDb

Bibliography

• Cairns, David "Wilhelm Furtwängler" in The New Grove Dictionary of Music and Musicians London: Macmillan, 1980.
• Frisch, Walter Brahms: The Four Symphonies New Haven and London: Yale University Press, 2003 ISBN 978-0-300-09965-2
• Geissmar, Berta The Baton and the Jackboot: Recollections of Musical Life, Morrison and Gibb ltd., 1944.
• Kater, Michael H. The Twisted Muse: Musicians and Their Music in the Third Reich Oxford: Oxford University Press, 1997.
• Spotts, Frederic Hitler and the Power of Aesthetics. London: Hutchinson, 2002. ISBN 978-0-09-179394-4
• Shirakawa, Sam H. The Devil's Music Master: The controversial life and career of Wilhelm Furtwängler Oxford: Oxford University Press, 1992 ISBN 978-0-19-506508-4
Further reading
• Ardoin John, The Furtwängler Record. Portland: Amadeus press,1994. ISBN 978-0-931340-69-7.
• Furtwängler, Wilhelm. Notebooks 1924–1954. Edited by Michael Tanner. Translated by Shaun Whiteside. London: Quartet Books, 1989. ISBN 978-0-7043-0220-4.
• Pirie Peter, Furtwängler and the Art of Conducting. London, Duckworth, 1980, ISBN 978-0-7156-1486-0

External links

• Wilhelm Furtwängler at AllMusic
• Newspaper clippings about Wilhelm Furtwängler in the 20th Century Press Archives of the ZBW
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Kalidasa
by Wikipedia
Accessed: 4/26/21



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Kalidasa
A 20th century artist's impression of Kālidāsa composing the Meghadūta
Occupation: Poet, Dramatist
Language: Sanskrit, Prakrit
Period: c. 4th–5th century CE
Genre: Sanskrit drama, Classical literature
Subject: Epic poetry, Puranas
Notable works: Kumārasambhavam, Abhijñānaśākuntalam, Raghuvaṃśa, Meghadūta, Vikramōrvaśīyam

Kālidāsa (Devanagari: कालिदास; fl. 4th–5th century CE) was a Classical Sanskrit author who is often considered ancient India's greatest playwright and dramatist. His plays and poetry are primarily based on the Vedas, the Rāmāyaṇa, the Mahābhārata and the Purāṇas.[1] His surviving works consist of three plays, two epic poems and two shorter poems.

Much about his life is unknown except what can be inferred from his poetry and plays.[2] His works cannot be dated with precision, but they were most likely authored before the 5th century CE.

Early life

Scholars have speculated that Kālidāsa may have lived near the Himalayas, in the vicinity of Ujjain, and in Kalinga. This hypothesis is based on Kālidāsa's detailed description of the Himalayas in his Kumārasambhava, the display of his love for Ujjain in Meghadūta, and his highly eulogistic descriptions of Kalingan emperor Hemāngada in Raghuvaṃśa (sixth sarga).

Lakshmi Dhar Kalla (1891–1953), a Sanskrit scholar and a Kashmiri Pandit, wrote a book titled The birth-place of Kalidasa (1926), which tries to trace the birthplace of Kālidāsa based on his writings. He concluded that Kālidāsa was born in Kashmir, but moved southwards, and sought the patronage of local rulers to prosper. The evidence cited by him from Kālidāsa's writings includes:[3][4][5]

• Description of flora and fauna that is found in Kashmir, but not Ujjain or Kalinga: the saffron plant, the deodar trees, musk deer etc.
• Description of geographical features common to Kashmir, such as tarns and glades
• Mention of some sites of minor importance that, according to Kalla, can be identified with places in Kashmir. These sites are not very famous outside Kashmir, and therefore, could not have been known to someone not in close touch with Kashmir.
• Reference to certain legends of Kashmiri origin, such as that of the Nikumbha (mentioned in the Kashmiri text Nīlamata Purāṇa); mention (in Shakuntala) of the legend about Kashmir being created from a lake. This legend, mentioned in Nīlamata Purāṇa, states that a tribal leader named Ananta drained a lake to kill a demon. Ananta named the site of the former lake (now land) as "Kashmir", after his father Kaśyapa.
• According to Kalla, Śakuntalā is an allegorical dramatization of Pratyabhijna philosophy (a branch of Kashmir Shaivism). Kalla further argues that this branch was not known outside of Kashmir at that time.

Still other scholars posit Garhwal in Uttarakhand to be Kalidasa's birthplace.[6]

According to folklore, a scholarly princess once decides to find a suitable groom by testing men in her kingdom for their intelligence. When no man is able to pass the test, the frustrated citizens decide to send Kālidāsa, an uneducated man, for an interview with the princess.

In another version, the court's chief minister is insulted when the princess rejects his son's marriage proposal. To avenge this insult, the minister finds the most unfit person, the shepherd Kālidāsa, to send to the princess.

In any case Kālidasa fares poorly, and is greatly humiliated by the princess. Thus challenged, he visits a Kāli temple, is inspired to learn Sanskrit, studies the Purāṇas and other ancient texts, and becomes a great poet.

He then writes three epics starting with the words of his insult: "अस्ति कश्चित् वाग्विशेष?"(asti kaścit vagviśeṣa? is there anything particularly intelligent you can now say?,
implying, have you attained any profound knowledge that should make me give you a special welcome?).

From these three words he embraces, he writes his three classic books. From “asti” = asti-uttarasyaam diśi, he produces the epic “Kumārasambhava”; from “Kaścit” = kaścit-kāntā, he writes the poem “Meghadūta” and from “Vāgviśeṣa”= vāgarthāviva, he wrote the epic “Raghuvaṃśa".

Another old legend recounts that Kālidāsa visits Kumāradāsa, the king of Lanka and, because of treachery, is murdered there.[7]

Period

Several ancient and medieval books state that Kālidāsa was a court poet of a king named Vikramāditya. A legendary king named Vikramāditya is said to have ruled from Ujjain around 1st century BCE. A section of scholars believe that this legendary Vikramāditya is not a historical figure at all. There are other kings who ruled from Ujjain and adopted the title Vikramāditya, the most notable ones being Chandragupta II (r. 380 CE – 415 CE) and Yaśodharman (6th century CE).[8]

The most popular theory is that Kālidāsa flourished during the reign of Chandragupta II, and therefore lived around the 4th-5th century CE. Several Western scholars have supported this theory, since the days of William Jones and A. B. Keith.[8] Modern western Indologists and scholars like Stanley Wolpert also support this theory.[9] Many Indian scholars, such as Vasudev Vishnu Mirashi and Ram Gupta, also place Kālidāsa in this period.[10][11] According to this theory, his career might have extended to the reign of Kumāragupta I (r. 414 – 455 CE), and possibly, to that of Skandagupta (r. 455 – 467 CE).[12][13]

The earliest paleographical evidence of Kālidāsa is found in a Sanskrit inscription dated c. 473 CE, found at Mandsaur's Sun temple, with some verses that appear to imitate Meghadūta Purva, 66; and the ṛtusaṃhāra V, 2–3, although Kālidāsa is not named.[14] His name, along with that of the poet Bhāravi, is first mentioned in a stone inscription dated 634 C.E. found at Aihole, located in present-day Karnataka.[15]

Theory of multiple Kālidāsas

Some scholars, including M. Srinivasachariar and T. S. Narayana Sastri, believe that works attributed to "Kālidāsa" are not by a single person. According to Srinivasachariar, writers from 8th and 9th centuries hint at the existence of three noted literary figures who share the name Kālidāsa. These writers include Devendra (author of Kavi-Kalpa-Latā), Rājaśekhara and Abhinanda. Sastri lists the works of these three Kalidasas as follows:[16]

1. Kālidāsa alias Mātṛgupta, author of Setu-Bandha and three plays (Abhijñānaśākuntalam, Mālavikāgnimitram and Vikramōrvaśīyam).
2. Kālidāsa alias Medharudra, author of Kumārasambhava, Meghadūta and Raghuvaṃśa.
3. Kālidāsa alias Kotijit: author of Ṛtusaṃhāra, Śyāmala-Daṇḍakam and Śṛngāratilaka among other works.

Sastri goes on to mention six other literary figures known by the name "Kālidāsa": Parimala Kālidāsa alias Padmagupta (author of Navasāhasāṅka Carita), Kālidāsa alias Yamakakavi (author of Nalodaya), Nava Kālidāsa (author of Champu Bhāgavata), Akbariya Kalidasa (author of several samasyas or riddles), Kālidāsa VIII (author of Lambodara Prahasana), and Abhinava Kālidāsa alias Mādhava (author of Saṅkṣepa-Śaṅkara-Vijayam).[16]

According to K. Krishnamoorthy, "Vikramāditya" and "Kālidāsa" were used as common nouns to describe any patron king and any court poet respectively.[17]

Works

Poems

Epic poems


Kālidāsa is the author of two mahākāvyas, Kumārasambhava (Kumāra meaning son, and sambhava meaning possibility of an event taking place, in this context a birth. Kumārasambhava thus means the birth of a son) and Raghuvaṃśa ("Dynasty of Raghu").

• Kumārasambhava describes the birth and adolescence of the goddess Pārvatī, her marriage to Śiva and the subsequent birth of their son Kumāra (Kārtikeya).
• Raghuvaṃśa is an epic poem about the kings of the Raghu dynasty.

Minor poems

Kālidāsa also wrote two khaṇḍakāvyas (minor poems):

• Descriptive:[18] Ṛtusaṃhāra describes the six seasons by narrating the experiences of two lovers in each of the seasons.[N 1]
• Elegiac: Kālidāsa created his own genre of poetry with Meghadūta (The Cloud Messenger),[18] the story of a Yakṣa trying to send a message to his lover through a cloud. Kālidāsa set this poem to the mandākrāntā meter, which is known for its lyrical sweetness. It is one of Kālidāsa's most popular poems and numerous commentaries on the work have been written.

Plays

Kālidāsa wrote three plays. Among them, Abhijñānaśākuntalam ("Of the recognition of Śakuntalā") is generally regarded as a masterpiece. It was among the first Sanskrit works to be translated into English, and has since been translated into many languages.[19]

Image
Śakuntalā stops to look back at Duṣyanta, Raja Ravi Varma (1848-1906).

• Mālavikāgnimitram (Pertaining to Mālavikā and Agnimitra) tells the story of King Agnimitra, who falls in love with the picture of an exiled servant girl named Mālavikā. When the queen discovers her husband's passion for this girl, she becomes infuriated and has Mālavikā imprisoned, but as fate would have it, Mālavikā is in fact a true-born princess, thus legitimizing the affair.
• Abhijñānaśākuntalam (Of the recognition of Śakuntalā) tells the story of King Duṣyanta who, while on a hunting trip, meets Śakuntalā, the adopted daughter of a sage, and marries her. A mishap befalls them when he is summoned back to court: Śakuntala, pregnant with their child, inadvertently offends a visiting sage and incurs a curse, whereby Duṣyanta forgets her entirely until he sees the ring he has left with her. On her trip to Duṣyanta's court in an advanced state of pregnancy, she loses the ring, and has to come away unrecognized by him. The ring is found by a fisherman who recognizes the royal seal and returns it to Duṣyanta, who regains his memory of Śakuntala and sets out to find her. Goethe was fascinated by Kālidāsa's Abhijñānaśākuntalam, which became known in Europe, after being translated from English to German.
• Vikramōrvaśīyam (Ūrvaśī Won by Valour) tells the story of King Pururavas and celestial nymph Ūrvaśī who fall in love. As an immortal, she has to return to the heavens, where an unfortunate accident causes her to be sent back to the earth as a mortal with the curse that she will die (and thus return to heaven) the moment her lover lays his eyes on the child which she will bear him. After a series of mishaps, including Ūrvaśī's temporary transformation into a vine, the curse is lifted, and the lovers are allowed to remain together on the earth.

Translations

Montgomery Schuyler, Jr. published a bibliography of the editions and translations of the drama Śakuntalā while preparing his work "Bibliography of the Sanskrit Drama".[N 2][20] Schuyler later completed his bibliography series of the dramatic works of Kālidāsa by compiling bibliographies of the editions and translations of Vikramōrvaśīyam and Mālavikāgnimitra.[21] Sir William Jones published English translation of Śakuntalā in 1791 C.E. and Ṛtusaṃhāra was published by him in original text during 1792 C.E.[22]

Influence

Kālidāsa has had great influence on several Sanskrit works, on all Indian literature.[14] He also had a great impact on Rabindranath Tagore. Meghadūta's romanticism is found in Tagore's poems on the monsoons.[23] Sanskrit plays by Kālidāsa influenced late eighteenth and early nineteenth-century European literature.[24] According to Dale Carnegie, Father of Modern Medicine Sir William Osler always kept on his desk a poem written by Kalidasa.[25]

Critical reputation

Bāṇabhaṭṭa, the 7th-century Sanskrit prose-writer and poet, has written: nirgatāsu na vā kasya kālidāsasya sūktiṣu. prītirmadhurasārdrārsu mañjarīṣviva jāyate. ("When Kālidāsa's sweet sayings, charming with sweet sentiment, went forth, who did not feel delight in them as in honey-laden flowers?")[26]

Jayadeva, a later poet, has called Kālidāsa a kavikulaguru, 'the lord of poets' and the vilāsa, 'graceful play' of the muse of poetry.[27]

Kālidāsa has been called the Shakespeare of India. The scholar and philologist Sir William Jones is said to be the first to do so. Writing about this, author and scholar MR Kale says "the very comparison of Kālidāsa to Shakespeare is the highest form of eulogy that could be bestowed upon him."[28]

The Indologist Sir Monier Williams has written: "No composition of Kālidāsa displays more the richness of his poetical genius, the exuberance of his imagination, the warmth and play of his fancy, his profound knowledge of the human heart, his delicate appreciation of its most refined and tender emotions, his familiarity with the workings and counterworkings of its conflicting feelings - in short more entitles him to rank as the Shakespeare of India."[29]

Willst du die Blüthe des frühen, die Früchte des späteren Jahres,

Willst du, was reizt und entzückt, willst du was sättigt und nährt,
Willst du den Himmel, die Erde, mit Einem Namen begreifen;
Nenn’ ich, Sakuntala, Dich, und so ist Alles gesagt.

— Goethe

Wouldst thou the young year's blossoms and the fruits of its decline
And all by which the soul is charmed, enraptured, feasted, fed,
Wouldst thou the earth and heaven itself in one sole name combine?
I name thee, O Sakuntala! and all at once is said.

— translation by E. B. Eastwick


"Here the poet seems to be in the height of his talent in representation of the natural order, of the finest mode of life, of the purest moral endeavor, of the most worthy sovereign, and of the most sober divine meditation; still he remains in such a manner the lord and master of his creation."

— Goethe, quoted in Winternitz[30]


Philosopher and linguist Humboldt writes, "Kālidāsa, the celebrated author of the Śākuntalā, is a masterly describer of the influence which Nature exercises upon the minds of lovers. Tenderness in the expression of feelings and richness of creative fancy have assigned to him his lofty place among the poets of all nations."[31]

Later culture

Many scholars have written commentaries on the works of Kālidāsa. Among the most studied commentaries are those by Kolāchala Mallinātha Suri [estimated 1346-1440 CE], which were written in the 15th century during the reign of the Vijayanagara king, Deva Rāya II.

Based on the evidence from the inscriptions, it is estimated that he lived between 1350-1450 CE...

Mallinātha is well known as a commentator who has written glosses on Classical epics of Sanskrit, besides his commentaries on Śātric works...

Interestingly, in Marathi Language, there is a word 'Mallinathi', which means 'a comment or criticism' done by somebody.

-- Mallinātha Sūri, by Wikipedia


The earliest surviving commentaries appear to be those of the 10th-century Kashmirian scholar Vallabhadeva.[32]

For more than a millennium Kalidasa's long poem Raghuvarnsa ("The Lineage of Raghu") has been acknowledged as one of the masterpieces of Sanskrit literature. Many thousands of manuscripts survive, transmitting versions of the text, which often differ considerably, and many classical commentaries. Most of these have not yet been consulted by modern scholars, and as a result there is still no truly authoritative edition of the poem. This volume presents a critical edition of the first six chapters of the oldest commentary known to survive, by the Kashmirian scholar Vallabhadeva (10th century). This commentary has never before been published, so this is the first time that one of the most important sources for the text and the interpretation of Kalidasa's poem has been made available. Vallabhadeva's work is also of intrinsic value as one of the earliest commentaries in Sanskrit on a belletristic work. Kashmirian manuscripts of the poem have not hitherto been used by editors: ten have been collated, and their readings, which are often supported by Vallablhadeva's commentary, reported in the critical apparatus. The apparatus also records the readings of the six pre-modern commentaries that have appeared in print. The notes discuss problems of textual criticism and some questions related to the interpretation of the poem; they also report the readings of two other unpublished commentaries that are transmitted in palm-leaf manuscripts preserved in Nepal: those of Srinatha and Vaidyasrigarbha. A lengthy Introduction discusses the transmission of the poem and the commentary and the distinctive style of the latter.

-- The Raghupaãncik-a of Vallabhadeva, being the earliest commentary on the Raghuvaṃśa of K-alid-asa. Vol. 1, by Vallabhadeva, Dominic Goodall, H. Isaacson · 2003


Eminent Sanskrit poets like Bāṇabhaṭṭa [606-647 CE],

Bāṇabhaṭṭa (Sanskrit: बाणभट्ट) was a 7th-century Sanskrit prose writer and poet of India. He was the Asthana Kavi [Court Poet] in the court of King Harsha Vardhana, who reigned c. 606–647 CE in north India first from Sthanvishvara (Thanesar), and later Kannauj. Bāna's principal works include a biography of Harsha, the Harshacharita (Deeds of Harsha), and one of the world's earliest novels, Kadambari. Bāṇa died before finishing the novel and it was completed by his son Bhūṣaṇabhaṭṭa...

A detailed account regarding his ancestry and early life can be reconstructed from the introductory verses attached to the कादम्बरी and the first two ucchāvasas of the Harṣacarita..

In Harshacharit, Bana Bhatta describes himself as Vatsyayana Gotriya and Bhriguvanshi who used to reside in a village called Pritikoot. He has also described his childhood in Harshacharit. Bana Bhatta describes Pritikoot as a village on the banks of the River Son i.e. Hirnybahu. Pritikoot (now Piru) village is located in Haspura block of Aurangabad district on the eastern bank of River Son. Its distance is about 15 kilometres from Bhrigu Rishi's historical ashram (Bhrigurari), located in Goh block of Aurangabad district. According to the first chapter of [[Harshacharit>Dr. Keshavrao Musalgaonkar, Chaukhamba Sanskrit Institute, Varanasi</ref>]], Bana Bhatta has associated himself with Goddess ‘Saraswati’. According to him, due to the curse of Durvasha Rishi, once 'Saraswati' had to leave Brahmaloka and stay on earth. Her stay on earth was to end at the sight of her own son's face. Saraswati made her debut on the western bank of the Son River presently known as Shahabad region. Soon she fell in love with Dadhich, son of Bhrigukul-Vanshi-Chyawan, who used to come to meet her crossing the reiver Son. According to Harshacharit, Dadhich's father's house was situated across (in the east of) the River Son. Soon Saraswati got a son from the union with Dadhich, whose name was Saraswat. With his birth, Saraswati was freed from the curse and went back to Brahmaloka. Distracted by this separation, Dadhich handed over his son to his own Bhrigu-Vanshi brother for upbringing and himself went for penance. With the blessings of mother Saraswati, her son Saraswat knew all the Vedas and scriptures. He settled Pritikoot and later he too went to join his father to do penance. Later in the same clan, Munis [ancient Indian sages], like Vatsa...

Vatsa or Vamsa (Pali and Ardhamagadhi: Vaccha, literally "calf") was one of the solasa (sixteen) Mahajanapadas (great kingdoms) of Uttarapatha of ancient India mentioned in the Anguttara Nikaya. Vatsa or Vamsa country corresponded with the territory of modern Allahabad in Uttar Pradesh, at the confluence of the Ganges and Yamuna rivers.

It had a monarchical form of government with its capital at Kaushambi (whose ruins are located at the modern village of Kosam, 38 miles from Allahabad). Udayana [Udayana, the romantic hero of the Svapnavāsavadattā, the Pratijñā-Yaugandharāyaṇa and many other legends was a contemporary of Buddha and of Pradyota, the king of Avanti] was the ruler of Vatsa in the 6th-5th century BCE, the time of the Buddha. His mother, Mrigavati, is notable for being one of the earliest known female rulers in Indian history.

The Vatsas were a branch of the Kuru dynasty. During the Rig Vedic period, the Kuru Kingdom comprised the area of Haryana/ Delhi and the Ganga-Jamuna Doab, till Prayag/ Kaushambi, with its capital at Hastinapur. During the late-Vedic period, Hastinapur was destroyed by floods, and the Kuru King Nicakṣu shifted his capital with the entire subjects to a newly constructed capital that was called Kosambi or Kaushambi. In the post Vedic period, when Arya Varta ["Abode of the Aryas"] consisted of several Mahajanpads, the Kuru Dynasty was split between Kurus and Vatsas. The Kurus controlled the Haryana/ Delhi/ Upper Doab, while the Vatsas controlled the Lower Doab. Later, The Vatsas were further divided into two branches—One at Mathura, and the other at Kaushambi.

-- Vatsa, by Wikipedia


Vatsyayan ...

Vātsyāyana is an ancient Indian philosopher, known for authoring the Kama Sutra. He lived in India during the second or third century CE, probably in Pataliputra (modern day Patna).

He is not to be confused with Pakṣilasvāmin Vātsyāyana, the author of Nyāya Sutra Bhāshya, the first preserved commentary on Gotama's Nyāya Sutras. His name is sometimes erroneously confused with Mallanaga, the seer of the Asuras, to whom the origin of erotic science is attributed.

Hardly anything is known about Vātsyāyana from sources outside the Kāmasūtra itself.

-- Vātsyāyana, by Wikipedia


and then Bana Bhatt were born. This description shows that Bana Bhatta was the resident of the eastern bank of the Son River. Chyavan Rishi's ashram is also situated in the village Deokund under the Goh block of Aurangabad district.

-- Bāṇabhaṭṭa, by Wikipedia


Jayadeva [1170-1245 CE] ...

Jayadeva (born c. 1170 CE), also known as Jaideva, was a Sanskrit poet during the 12th century...

Little is known of his life, except that he was a loner poet and a Hindu mendicant celebrated for his poetic genius in eastern India...

Inscriptions at Lingaraj temple, and the more recently discovered Madhukeswar temple and Simhachal temple that were read and interpreted by Satyanarayana Rajguru have shed some light on Jayadeva's early life.

-- Jayadeva, by Wikipedia


and Rajasekhara ...

Rajashekhara (fl. 10th century) was an eminent Sanskrit poet, dramatist and critic. He was the court poet of the Gurjara Pratiharas.

Rajashekhara wrote the Kavyamimamsa between 880 and 920 CE. The work is essentially a practical guide for poets that explains the elements and composition of a good poem...

In Bālarāmāyaṇa, he mentioned that his great grandfather Akalajalada belonged to Maharashtra. In the same work, he described his father Durduka as a Mahamantrin (minister) without providing any details. He mentioned in his works that his wife Avantisundari belonged to the Chahamana (Chauhan) family. In his works, he described himself as the teacher of the Gurjara-Pratihara ...

The origin of the dynasty and the meaning of the term "Gurjara" in its name is a topic of debate among historians. The rulers of this dynasty used the self-designation "Pratihara" for their clan, and never referred to themselves as Gurjaras. They claimed descent from the legendary hero Lakshmana, who is said to have acted as a pratihara ("door-keeper") for his brother Rama....

Multiple inscriptions of their neighbouring dynasties describe the Pratiharas as "Gurjara". The term "Gurjara-Pratihara" occurs only in the Rajor inscription of a feudatory ruler named Mathanadeva, who describes himself as a "Gurjara-Pratihara"...


According to the Agnivansha legend given in the later manuscripts of Prithviraj Raso, the Pratiharas and three other Rajput dynasties originated from a sacrificial fire-pit (agnikunda) at Mount Abu...

The original centre of Pratihara power is a matter of controversy. R. C. Majumdar, on the basis of a verse in the Harivamsha-Purana, AD 783, the interpretation of which he conceded was not free from difficulty, held that Vatsaraja ruled at Ujjain...

In the Gwalior inscription, it is recorded that Gurjara-Pratihara emperor Nagabhata "crushed the large army of the powerful Mlechcha king." This large army consisted of cavalry, infantry, siege artillery, and probably a force of camels...

The Arab chronicler Sulaiman describes the army of the Pratiharas as it stood in 851 CE, "The ruler of Gurjars maintains numerous forces and no other Indian prince has so fine a cavalry. He is unfriendly to the Arabs, still he acknowledges that the king of the Arabs is the greatest of rulers. Among the princes of India there is no greater foe of the Islamic faith than he. He has got riches, and his camels and horses are numerous."

-- Gurjara-Pratihara dynasty, by Wikipedia


king Mahendrapala I.

Inscriptions discovered at Ramgaya, opposite the Gadadhar temple at Gaya, at Guneria in the southern part of the Gaya district, at Itkhori in the Hazaribagh district of Bihar and at Paharpur in the northern part of the Rajshahi district of Bengal, describe his reign. [???]

The greater part of Magadha up to even northern Bengal had come under the suzerainty of the monarch Mahendrapala I.[3]:21 [Sen, S.N., 2013, A Textbook of Medieval Indian History, Delhi: Primus Books, ISBN 9789380607344]

In north his authority was extended up to the foot of the Himalayas. Gwalior was also under his control as the Siyadoni inscription mentions him the ruling sovereign in 903 and 907 A.D.. Thus, he retained the empire transmitted to him by his father Mihir Bhoja and also added some part of Bengal by defeating Palas.

In Dinajpur an inscription pillar of Mahendrapala has been found.[???]

-- Mahendrapala I, by Wikipedia


-- Rajashekhara (Sanskrit poet), by Wikipedia


have lavished praise on Kālidāsa in their tributes. A well-known Sanskrit verse ("Upamā Kālidāsasya...") praises his skill at upamā, or similes. Anandavardhana, a highly revered critic, considered Kālidāsa to be one of the greatest Sanskrit poets ever.

Ānandavardhana (c. 820–890 CE) was the author of Dhvanyāloka, or A Light on Suggestion (dhvani), a work articulating the philosophy of "aesthetic suggestion" (dhvani, vyañjanā)...

Ānandavardhana is credited with creating the dhvani theory. He wrote that dhvani (meaning sound, or resonance) is the "soul" or "essence" (ātman) of poetry (kavya)." "When the poet writes," said Ānandavardhana, "he creates a resonant field of emotions." To understand the poetry, the reader or hearer must be on the same "wavelength."

-- Anandavardhana, by Wikipedia


Of the hundreds of pre-modern Sanskrit commentaries on Kālidāsa's works, only a fraction have been contemporarily published. Such commentaries show signs of Kālidāsa's poetry being changed from its original state through centuries of manual copying, and possibly through competing oral traditions which ran alongside the written tradition.[/size][/b]

Kālidāsa's Abhijñānaśākuntalam was one of the first works of Indian literature to become known in Europe. It was first translated to English and then from English to German, where it was received with wonder and fascination by a group of eminent poets, which included Herder and Goethe.[33]

Kālidāsa's work continued to evoke inspiration among the artistic circles of Europe during the late 19th century and early 20th century, as evidenced by Camille Claudel's sculpture Shakuntala.

Koodiyattam artist and Nāṭya Śāstra scholar Māni Mādhava Chākyār (1899–1990) choreographed and performed popular Kālidāsa plays including Abhijñānaśākuntala, Vikramorvaśīya and Mālavikāgnimitra.

The Kannada films Mahakavi Kalidasa (1955), featuring Honnappa Bagavatar, B. Sarojadevi and later Kaviratna Kalidasa (1983), featuring Rajkumar and Jayaprada,[34] were based on the life of Kālidāsa. Kaviratna Kalidasa also used Kālidāsa's Shakuntala as a sub-plot in the movie.V. Shantaram made the Hindi movie Stree (1961) based on Kālidāsa's Shakuntala. R.R. Chandran made the Tamil movie Mahakavi Kalidas (1966) based on Kālidāsa's life. Chevalier Nadigar Thilagam Sivaji Ganesan played the part of the poet himself. Mahakavi Kalidasu (Telugu, 1960) featuring Akkineni Nageswara Rao was similarly based on Kālidāsa's life and work.[35]

Surendra Verma's Hindi play Athavan Sarga, published in 1976, is based on the legend that Kālidāsa could not complete his epic Kumārasambhava because he was cursed by the goddess Pārvatī, for obscene descriptions of her conjugal life with Śiva in the eighth canto. The play depicts Kālidāsa as a court poet of Chandragupta who faces a trial on the insistence of a priest and some other moralists of his time.

Asti Kashchid Vagarthiyam is a five-act Sanskrit play written by Krishna Kumar in 1984. The story is a variation of the popular legend that Kālidāsa was mentally challenged at one time and that his wife was responsible for his transformation. Kālidāsa, a mentally challenged shepherd, is married to Vidyottamā, a learned princess, through a conspiracy. On discovering that she has been tricked, Vidyottamā banishes Kālidāsa, asking him to acquire scholarship and fame if he desires to continue their relationship. She further stipulates that on his return he will have to answer the question, Asti Kaścid Vāgarthaḥ" ("Is there anything special in expression?"), to her satisfaction. In due course, Kālidāsa attains knowledge and fame as a poet. Kālidāsa begins Kumārsambhava, Raghuvaṃśa and Meghaduta with the words Asti ("there is"), Kaścit ("something") and Vāgarthaḥ ("spoken word and its meaning") respectively.

Bishnupada Bhattacharya's "Kalidas o Robindronath" is a comparative study of Kalidasa and the Bengali poet Rabindranath Tagore.

Ashadh Ka Ek Din is a Hindi play based on fictionalized elements of Kalidasa's life.

See also

·         Sanskrit literature
·         Sanskrit drama
·         Bhāsa
·         Bhavabhūti

References

1.       "Kalidasa - Kalidasa Biography - Poem Hunter". www.poemhunter.com. Retrieved 5 October2015.
2.       Kālidāsa (2001). The Recognition of Sakuntala: A Play In Seven Acts. Oxford University Press. pp. ix. ISBN 9780191606090.
3.       Gopal 1984, p. 3.
4.       P. N. K. Bamzai (1 January 1994). Culture and Political History of Kashmir. 1. M.D. Publications Pvt. Ltd. pp. 261–262. ISBN 978-81-85880-31-0.
5.       M. K. Kaw (1 January 2004). Kashmir and Its People: Studies in the Evolution of Kashmiri Society. APH Publishing. p. 388. ISBN 978-81-7648-537-1.
6.       Shailesh, H D Bhatt. The Story of Kalidas. Publications Division Ministry of Information & Broadcasting. ISBN 9788123021935.
7.       "About Kalidasa". Kalidasa Academi. Archived from the original on 28 July 2013. Retrieved 30 December 2015.
8.       Chandra Rajan (2005). The Loom Of Time. Penguin UK. pp. 268–274. ISBN 9789351180104.
9.       Wolpert, Stanley (2005). India. University of California Press. p. 38. ISBN 978-0-520-24696-6.
10.     Vasudev Vishnu Mirashi and Narayan Raghunath Navlekar (1969). Kālidāsa; Date, Life, and Works. Popular Prakashan. pp. 1–35. ISBN 9788171544684.
11.     Gopal 1984, p. 14.
12.     C. R. Devadhar (1999). Works of Kālidāsa. 1. Motilal Banarsidass. pp. vii–viii. ISBN 9788120800236.
13.     Sastri 1987, pp. 77–78.
14.    Gopal 1984, p. 8.
15.     Sastri 1987, p. 80.
16.     M. Srinivasachariar (1974). History of Classical Sanskrit Literature. Motilal Banarsidass. pp. 112–114. ISBN 9788120802841.
17.     K. Krishnamoorthy (1994). Eng Kalindi Charan Panigrahi. Sahitya Akademi. pp. 9–10. ISBN 978-81-7201-688-3.
18.     Kalidasa Translations of Shakuntala, and Other Works. J. M. Dent & sons, Limited. 1 January 1920.
19.     "Kalidas". www.cs.colostate.edu. Retrieved 7 April 2021.
20.     Schuyler, Jr., Montgomery (1901). "The Editions and Translations of Çakuntalā". Journal of the American Oriental Society. 22: 237–248. doi:10.2307/592432. JSTOR 592432.
21.     Schuyler, Jr., Montgomery (1902). "Bibliography of Kālidāsa's Mālavikāgnimitra and Vikramorvaçī". Journal of the American Oriental Society. 23: 93–101. doi:10.2307/592384. JSTOR 592384.
22.     Sastri 1987, p. 2.
23.     "Rabindranath Tagore on Kalidasa's Meghadoota". Cloud and Sunshine. 16 September 2011. Retrieved 7 April 2021.
24.     "Translations of Shakuntala and Other Works - Online Library of Liberty". oll.libertyfund.org. Retrieved 5 October 2015.
25.     Carnegie, Dale (2017). How to Stop Worrying and Start Living. Manjul Publishing House. ISBN 978-81-8322-802-2.
26.     Kale, p. xxiv.
27.     Kale, p. xxv.
28.     Kale, p. xxvi.
29.     Kale, pp. xxvi-xxvii.
30.     Maurice Winternitz; Moriz Winternitz (1 January 2008). History of Indian Literature. Motilal Banarsidass. p. 238. ISBN 978-81-208-0056-4.
31.     Kale, p. xxvii.
32.     Vallabhadeva; Goodall, Dominic; Isaacson, H. (2003). The Raghupaãncik-a of Vallabhadeva. E. Forsten. ASIN 9069801388 Check |asin= value (help). ISBN 978-90-6980-138-4. JSTOR 10.1163/j.ctt1w76wzr.11.
33.     Haksar, A. N. D. (1 January 2006). Madhav & Kama: A Love Story from Ancient India. Roli Books Private Limited. pp. 58. ISBN 978-93-5194-060-9.
34.     Kavirathna Kaalidaasa (1983) - IMDb, retrieved 7 April 2021
35.     Rao, Kamalakara Kameshwara, Mahakavi Kalidasu (Drama, History, Musical), Akkineni Nageshwara Rao, S. V. Ranga Rao, Sriranjani, Seeta Rama Anjaneyulu Chilakalapudi, Sarani Productions, retrieved 7 April 2021

Notes

1.       Ṛtusaṃhāra was translated into Tamil by Muhandiram T. Sathasiva Iyer.
2.       It was later published as the third volume of the 13-volume Columbia University Indo-Iranian Series, published by the Columbia University Press in 1901-32 and edited by A. V. Williams Jackson.

Citations

·         Raghavan, V. (January–March 1968). "A Bibliography of translations of Kalidasa's works in Indian Languages". Indian Literature. 11 (1): 5–35. JSTOR 23329605.
·         Śāstrī, Gaurīnātha (1987). A Concise History of Classical Sanskrit Literature. Motilal Banarsidass. ISBN 978-81-208-0027-4.
·         Gopal, Ram (1 January 1984). Kālidāsa: His Art and Culture. Concept Publishing Company.
·         Kale, M.R. The Abhijñānaśākuntalam of Kālidāsa. Motilal Banarsidass. ISBN 978-8120802834.

Further reading

·         Kālidāsa (1984). Miller, Barbara Stoler (ed.). The Plays of Kālidāsa: Theater of Memory. New York: Columbia University Press. ISBN 978-81-208-1681-7.
·         Sethna, Kaikhushru Dhunjibhoy (2000). Problems of Ancient India. Aditya Prakashan. pp. 79–120. ISBN 978-81-7742-026-5.
·         Venkatachalam, V. (1986). "Kalidasa Special Number (X), The Vikram". Bhāsa. Sahitya Akademi. pp. 130–140.

External links

·         Media from Wikimedia Commons
·         Quotations from Wikiquote
·         Texts from Wikisource
·         Data from Wikidata
·         Kalidasa at the Encyclopædia Britannica
·         Kalidasa: Translations of Shakuntala and Other Works by Arthur W. Ryder
·         Biography of Kalidasa
·         Works by Kalidasa at Project Gutenberg
·         Works by or about Kalidasa at Internet Archive
·         Works by Kalidasa at WorldCat Identities
·         Clay Sanskrit Library publishes classical Indian literature, including the works of Kalidasa with Sanskrit facing-page text and translation. Also offers searchable corpus and downloadable materials.
·         Kalidasa at The Online Library of Liberty
·         Kalidasa at IMDb
·         Kalidasa at Banglapedia
·         Epigraphical Echoes of Kalidasa
 
 
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Re: Freda Bedi Cont'd (#3)

Postby admin » Tue Apr 27, 2021 4:29 am

CHAPTER IV. The Second Empire. Excerpt from "The Pālas of Bengal"
by Rakhaldas Bandyopadhyay
1915
Chapter IV. The Second Empire.

The period which follows is entirely different in character, the principal actors having changed. The great Gurjara-Pratīhāra Empire was rapidly dissolving and the Rāṣṭrakūṭa kings were gradually becoming weaker. Rāṣṭrakūṭa and Gurjara invasions became things of the past. New actors were appearing in the political arena. The invasion of the Great Coḷa Conqueror left a deep impression on north eastern India. It gave Bengal a new dynasty of kings and indirectly hastened the ruin of the Pãla Empire. After the Badal pillar inscription of Narāyaṇapāla, there is no other inscription which can throw Hght on the history of Northern Bengal for three generations, i.e. till the time of Mahīpāla I. About this time some Mongolian tribes occupied the whole of the Northern Bengal and either massacred the old inhabitants or gradually forced them back southwards. A monolithic pillar now standing in the grounds of the place of the Mahārājas of Dinajpur bears a record of one of these Mongolian kings, who also claimed to be the lords of Gauḍa (Gauḍeśvara).

Kamboja or Mongolian invasion of North Bengal

At present the whole of Northern Bengal is strewn over with pre-Muhammadan ruins and so far the general theory had been, that these temples, monasteries and towns were ruined at the time of the Muhammadan occupation of the country. But recently a plausible theory has been started by Mr. Ramā Prasād Canda, B.A., on the basis of Dinājpur pillar inscription, according to which the ruin of these ancient cities of Northern Bengal should be differently interpreted. The inscription on the Dinājpur pillar was brought to notice in 1871 when it was published with a rude lithograph.[1] The late Dr. Bloch examined the inscription during one of his tours and hastily gave a reading which I am afraid cannot be supported. Mr. Canda obtained some very clear and beautiful rubbings of this inscription during one of his many visits and submitted a paper on it to the Asiatic Society of Bengal.[2] According to Mr. Canda, the Koch, Mech and the Palias of the present day are the descendants of the Mongolians who invaded and settled in North Bengal during the latter half of the ninth and the tenth century A.D. The inscription on the Dinājpur pillar, which forms the basis of Mr. Canda's paper, records the erection of a temple of Śiva during the reign of a king of Gauḍa of the Kāmboja race, in the year 888 of some unspecified era. The date is expressed as a chronogram:

The date in the Dinājpur inscription.

Kuñjara-Ghaṭā-varṣeṇa, which probably means 888. This date cannot be referred to the Vikrama era as in that case it would be equivalent to 831 A.D., which is too early to suit the characters used in this inscription. Neither can it be referred to the Gupta era as in that case it would be equal to 1207 A.D., which is certainly too late. The Kalacuri-Cedī era has never been found to have been used in Bengal. The Śaka era suits best though it has but been sparsely used in the North-East. In that case S. 888 = 966 A.D. falls just after the reign of Devapāla, the Pratihāra King of Kanauj. At that time the invaders must have settled down so that the invasion itself must have taken place some time earlier. Northern Bengal was in the undisputed possession of Nārāyaṇapāla at the time of the incision of Guravamiśra's record. So this invasion must have taken place some time between 850-950 A.D. The irruption of these Mongolian hordes must have taken place through the Himalayas, and most probably they were dispossessed of their former homes in the hills by some other invaders. So the Pālas after Nārāyaṇapāla, i.e. Rajyapāla, Gopāla II, and Vigrahapāla II, were having a rather bad time of it with the Gurjara Empire in the West and occasional Rāṣṭrakūṭa raids thrown in, and with Barbarian hordes advancing in untold numbers through the mountain passes of the North. No wonder that Magadha was annexed to the Gurjara-Pratihāra Empire. At the time of the invasion of Indra III, the Eastern Frontier of the Gurjara-Pratihāra Empire most probably extended right up to the modern Bhagirathi, and its confluence near Saugor Island. North Bengal must have remained in the possession of the Mongolian kings up to the end of the tenth century A.D.

Kāmboja kings of Gauda

In the beginning of the eleventh century we find that the Pālas have recovered possession of Northern Bengal, and from this time onwards right up to the end of the second Pāla Empire, Northern Bengal continued to be in their possession. At the time of the Dinajpur inscription the Pālas seem to have been deprived of Gauḍa and consequently the Mongolian king became Gauḍeśvara. The name Kāmboja itself is of great interest. Thus far the Kāmbojas or Kamvojas were known to be a northern tribe who lived side by side with the Greeks in Afghanistan and the Western Punjab, as shown by the phrase "Yona-Kāmbojesu" in the XIII Rock Edict of Asoka.[3] The occurrence of the name in a Bengal inscription does not mean that the Kāmbojas, whole or part, immigrated into Bengal from the Punjab across the whole of Northern India, because that would have been an impossibility in those days but shows that all Mongolians were called Kāmbojas, and that people with Mongolian features crossed over into Bengal through the Northern Mountains and as Kāmbojas. They may or may not have been a part of the people who became known during the Maurya period as the Kāmbojas.

The occupation of Gauḍa by a barbarian tribe, at a time when the whole of Magadha was in the possession of the Gurjaras, shows that the kings of the Pāla dynasty between Nārāyaṇapāla and Vigrahapāla II and Mahīpāla I were kings in name only. Most probably they ruled over an insignficant kingdom surrounded by a large number of petty monarchies. The Tirumalai inscription of Rajendra Coḷa I shows that the ancient Gauḍa and Vaṅga had become divided into a large number of small kingdoms. The exact state and extent of the Pāla dominions under Vigrahapāla are not known. Most probably he lost even what had belonged to Gopāla II as his son Mahīpāla I is said to have recovered his paternal kingdom. His only recorded war seems to have been conducted in Eastern Bengal. In the Āmgāchi and Dinājpur grants there is a verse about this:—

Deśe prāci pracura-payasi svaccham = āpīya toyaṁ svairaṁ bhrāntvā tad = anu malay-opatyakā-candaneṣu,
Kṛtvā sāndrais = taruṣu jaḍatāṁ śīkarair = abhra-tulyāḥ prāley-ādreḥ kaṭakam = abhajan yasya senā-gajendrāḥ.—verse 11 Dinajpur grant of Mahīpāla.[4]


But this is not very certain, as in the Āmgāchi grant of Vigrahapāla the verse is attributed to Vigrahapāla III.[5]

After the death of Vigrahapāla II, Mahīpāla succeeded to what remained of the first Empire of the Pālas. In his Dinājpur grant he is said to have recovered the kingdom of his father:—

Hata-sakala-vipakṣaḥ saṅgare vāhu-darppād = anadhikṛta-viluptaṁ rājyam = āsādya pitryaṁ
Nihita-caraṇa-padmo bhūbhṛtāṁ murdhni tasmād = abhavad = avani-pālaḥ Śrī-Mahīpāladevaḥ.[6]


Mahīpāla I conquers Magadha

After the recovery of his paternal kingdom, Mahīpāla I must have turned his attention to the West. In his sixth year Nālanda was included in his kingdom as a manuscript copied at that place in that year of the king has been acquired for the Asiatic Society of Bengal by Mahāmahopādhyāya Hara Prasāda Śāstrī. Magadha seems to have continued in the possession of the king for a long time. In the eleventh year of the king an image of Buddha was dedicated in or near the temple of the Mahābodhi at Bodh-Gaya, and in the same year the great temple at Nālanda was restored, as it had been burnt down in a fire. After the conquest of Magadha, Mahīpāla seems to have attacked Tīrabhukti or Mithilā which continued in the possession of the king at least till his 48th year. His kingdom seems to have extended as far as Benares and continued to be included in it till 1020 A.D. In that year, two persons were deputed by the king, named Sthirapāla and Vasantapāla, to execute some repairs near the Buddhist city. The state of the Gurjara kingdom of Kanauj favoured the occupation.

Occupies Benares.

Only a few years before it had been devastated by Sultan Mahmūd of Ghazni, and after his departure, the king Rājyapāladeva had been deposed and murdered by the Indian Princes for having submitted to an alien conqueror. At that time Trilocanapāla was seated on the throne of the Gurjara-Pratīhāras and most probably his power did not extend beyond the confluence of the Yamunā.

In spite of the victories during the earlier part of his reign, Mahīpāla I suffered some very severe reverses from the time of the rise of the Cedis, under Gāṅgeyadeva and Karṇadeva and the invasion of the Coḷa king Rājendra Coḷa I.

Invasion of Rājendra Coḷa I.

The invasion of the Coḷa king took place before the 13th year of that prince, i.e. before 1025 A.D. Rājendra Coḷa earned the viruda of "Gaṅgegoṇḍā" or "Gangā-vijayī" by pushing as far North as the Ganges during this raid. The Tirumalai Rock inscription of the great conqueror records the Northern Campaign in detail. It is said that the king seized the "Oḍḍa-viṣaya" which was difficult to approach.

Conquest of Odra and Kośala. Daṇḍabukti and Southern Rāḍhā.

This is clearly the Odra Viṣaya of the copper-plate inscriptions of Orissa. Then he entered "Koṣalaināḍu," i.e. the Kośala of the inscriptions of the Soma-vaṁśī kings of Orissa.[7] Next in order comes the subjugation of Daṇḍabhukti. The province has been identified by Mahāmahopādhyāya Hara Prasāda Śāstrī with the modern province of Bihar, because the ancient name of the town of Bihar was called Otantapuri by the Tibetans and Adwand Bihār by the Muhammadans. But this identification is scarcely tenable.

Uddandapura

The place is mentioned in the Rāmacarita of Sandhyākaranandi where a person named Jayasiṁha is said to have been its ruler and is said to have aided Rāmapāla in his wars in Northern Bengal. This man is said to have defeated Karṇa-Keśarī, the king of Orissa.[8] Most probably Daṇḍabhukti was the march-land between Orissa and Bengal, corresponding to the modern British districts of Midnapur and Balasore, and the man had defeated the king of Orissa in one of his expeditions against Bengal. It is more probable for a king of the march-lands to come into conflict with the king of Orissa than for the ruler of Magadha. Moreover the order in which the names of the countries are mentioned prevents us from supposing that Bihar is the country mentioned as we shall see later on. From Daṇḍabhukti the king passed on to Bengal, attacking and occupying the province of "Takkaṇa-Lāḍam." This name has been taken to be the equivalent of "Dakṣiṇa Lāṭa" by the late Dr. Kielhorn, which is the ancient name of Southern Gujarat.[9] But Messrs. Hultzsch and Venkayya take it to mean "Dakṣiṇa Virāṭa" or Southern Berar.[10] Mr. Venkayya is a great authority on Tamil, and he supposes that "the Tamil term "Ilaḍa" does not correspond to Sanskrit Lāṭa (Gujarat) but to Virāṭa (Berar)". But nowhere did it strike the learned scholars that the order in which the countries are mentioned, prevents us from supposing that either Berar or Gujarat is mentioned. In fact the country mentioned is Southern Rāḍhā. Mr. Venkayya will find, on re-considering the question, that Dakṣiṇa-Rāḍhā is a better equivalent for Tamil Takkana-Lāḍam than Dakṣiṇa-Virāṭa. Immediately after "Takkana-Lāḍam" we have the mention of Vaṅgāla-deśa, which all authorities agree as being equal to Vaṅga or Eastern Bengal. No sane man would turn from Orissa to conquer Southern Gujarat or Berar and then return to the East to conquer East Bengal, after which he turns back to the West to defeat Mahīpāla in North Bengal and again rushes to North Gujarat or Berar to conquer it. The more natural explanation is that Rājendra Coḷa defeated Raṇaśūra, the ruler of Southern Rāḍhā, and then passed on through that country to invade Vaṅga. From very early times a part of Bengal has been called Rāḍhā.

Rāḍhā as an ancient name

It occurs in a dated inscription of the Indo-Scythian period as Rārā. This inscription is at present in the Indian Museum, in Calcutta, but it was discovered in Mathurā in the United Provinces. The record mentions the erection of a Jaina image in the year 62 of the Kuṣana era = 150 A.D. at the request of a Jaina monk who was an inhabitant of the country of Rārā.[11] In comparatively modern times the name has been found on two copper-plate inscriptions:—

(1) The newly discovered grant of the Sena king Vallālasena, found at Sitāhāṭī, near Kāṭwā, in the Burdwān district of Bengal, where we find that the village granted, Vāllahiṭṭi, was situated in the North Rāḍhā (Uttara-Rāḍhā-maṇḍale).[12] The very name Uttara-Rāḍhā occurs in the Tirumalai inscription as we shall see later on. Besides this, the kings of the Sena dynasty seem to have ruled in the Rāḍhā country:—

Vaṁśe tasy = ābhyudayini sadācāra-caryā-niruḍhi-prauḍhāṁ Rāḍhām-akalita-carair = bhūṣayantoऽnubhāvaiḥ,
Śaśvad = viśv-ābhaya-vitaraṇa-sthūla-lakṣyāvalakṣaiḥ kīrtty-ullolaiḥ snapita-viyato jajñire rājaputrāḥ.—verse 3.[13]


There being a Uttara-Rāḍhā we can say from immediate inference, that there was a Dakṣiṇa-Rāḍhā, which in Tamil becomes "Takkana-Lāḍam."

(2) Besides this the Kenduāpatna plates of Narasiṁhadeva II of Orissa, dated Śaka 1217 = 1296 A.D., show very clearly that Rāḍhā and Vārendrī were well-known names of divisions of Bengal:—

Rāḍhā-Vārendra-yavanī-nayan-āñjan-āśru-pūreṇa dūra-viniveśitakālima-śrīḥ,
Tad-vipralambha-karaṇ-ādbhuta-nistaraṅgā Gaṅgāpi nūnam-amunā Yamun = ādhun = ābhūt.—verse 84.[14]


At the time of the Coḷa invasion a king named Raṇaśūra was ruling Southern Rāḍhā. In Bengal there is a tradition that a dynasty of kings with the affix Śūra ruled in Bengal before the Pālas. We have no reliable evidence for this. But three kings of this family, at least with the word Śūra affixed to their names, have been mentioned in epigraphs. These are: Raṇaśūra, of the Tirumalai inscription; Lakṣmīśūra, a king of a division of Bengal named Apara-Mandāra, a contemporary of Rāmapāla, who was the headman of all feudatories of Forest lands (samastāṭavika-sāmanta-cakra-cuḍāmaṇiḥ); a man named Damaśūra, who is mentioned in a newly-discovered inscription of the time of Gopāla III, found at Manda in the Rājshāhi district of Bengal. After conquering Southern Rāḍhā, the Coḷa king did not proceed to subdue the northern portion of it, but on the other hand, passed eastwards towards Vaṅga, which was then ruled by a king named Govinda-Candra.

Conquest of Eastern Bengal

This king has been wrongly identified with a king named Govinda-Candra or Govi-Canda, about whom some songs are current in the State of Kuch-Bihar and the Rungpur district of Bengal. The king of that name mentioned in the Tirumalai inscription is expressly stated to be the King of Eastern Bengal, and so there is very little chance of identifying him with the local hero of Rungpur. After conquering Eastern Bengal, Rājendra Coḷa turned towards the West and faced Mahīpāla, who had been rightly identified by the late Dr Kielhorn with the Pāla king Mahīpāla I, who was defeated.

Defeat of Mahīpāla and conquest of Northern Rāḍhā

The inscription is so worded that one at once understands that by defeating Mahīpāla, the king was able to reach "Uttira-Lāḍam" and the Ganges. Uttira-Lāḍam for the same reasons as have been stated above in the case "Takkana-Lāḍam" should be taken to be Northern Rāḍhā, which is actually mentioned as a maṇḍala in the Sītāhāṭi grant of Vallālasena. Moreover there is no evidence to prove that Berar or Virāṭa was divided into two parts at any time. Again from Bengal Rājendra Coḷa reached Uttara-Rāḍha and after that the Ganges. It is a far cry from Berar to the Ganges, but the sacred river which added lustre to the conquest of Rājendra Coḷa I in the eyes of the Southern people actually forms the Northern boundary of Rāḍha. The divisions of Bengal across the great river are known as Mithilā and Vārendra, the latter of which is mentioned in the Rāma-carita,[15] and at least three copper-plates. So now it is clear that the Ganges formed the Northern boundary of the conquest of Rājendra Coḷa I. Curiously enough he did not attempt to cross the Ganges to the other side. The Tirumalai inscription being a Praśasti does not mention such details. But the desired details are supplied by an ancient manuscript discovered by Mahāmahopādhyāya Hara Prasāda Śāstrī and now in the library of the Asiatic Society of Bengal. In 1893 the Mahāmahopādhyāya published notes on a find of ancient Sanskrit manuscripts among which was a drama named Caṇḍa-Kauśika, by Ārya Kṣemīśvara. This play was enacted before the king by his order, and it contains a verse in which the king Mahīpāla I is compared with Candragupta and a people named Karṇāṭakas, to the Nandas. So this contemporary work gives the credit of defeating the Karṇāṭakas to Mahīpāla I. The Karṇāṭakas seem to be the southerners who invaded Bengal under Rājendra Coḷa I. It appears that though Mahīpāla I was defeated by Rājendra Coḷa when he crossed into Rāḍhā from East Bengal, he prevented him from crossing the Ganges into Varendra or Northern Bengal, and so the Coḷa conqueror had to turn back from the banks of the Ganges. The manuscript on which Mahāmahopādhyāya Hara Prasāda Śāstrī relies is not a modern one, as it was copied in 1331 A.D.[16] The invasion of the Coḷa king did not change the political divisions of the country, but it left one permanent mark in the shape of a body of settlers, who occupied the thrones of Bengal and Mithilā as the Sena and Karṇāṭa dynasties during the latter days of the Pālas.

The Coḷa invasion took place, as has been stated above, before the thirteenth year of the king, i.e. 1025 A.D. The very next year we find that the Wheel of Law at Benares is being repaired, and a new temple (Gandha-kūṭī) built by the brothers Sthirapāla and Vasantapāla under the orders of the king.

The record of these events is found in an inscription discovered amidst the ruins of Sārnāth near Benares more than a hundred years ago.[17] It is incised on the pedestal of an image of Buddha, which is at present in the Provincial Museum at Lucknow. This image was dedicated in the Vikrama year 1083 = 1026 A.D. Very soon after this Benares was taken away from the Pālas by the Cedī Emperor of Gāṅgeyadeva who invaded North-Eastern India about this time and had occupied it six or seven years ago.

The struggle with the Cedi Empire

Some time before 1881 A.D., some metal images were found near a village Imādpur in the Muzaffarpur district of Bengal,[18] which were pronounced by Dr. Hoernle to have been dedicated in the 48th year of Mahīpāladeva.[19] As these images were found in Tirhut or Tīrabhukti, it is natural to conclude that Mithila was in the possession of the Pālas up to the 48th year of Mahīpāla I.

Conquest of Mithilā.

But six years before the erection of the temple of Sārnath, Mithilā passed out of the hands of the Pālas. In the year 1020 A.D. Gāṅgeyadeva was in possession of Tīrabhukti or Mithilā. A copy of the Rāmāyaṇa copied in that year v. s. 1076 mentions Tīrabhukti as being in the possession of Gāṅgeyadeva:—

Saṁvat 1076 āṣāḍha badi 4 mahārājādhirāja puṇyāvaloka-somavaṁśodbhava-Gauḍadhvaja-Śrīmad-Gāṅgeyadeva-bhujyamāṇa Tīrabhuktau kalyāṇavijayarājye.[20]


Very soon after Benares passed into the hands of the Cedīs. Karṇṇadeva, the son of Gāṅgeyadeva, was in possession of Benares in 1042 A.D. (Kalacurī-Cedī year 793).[21] Tīrabhukti or Mithilā was never recovered by the Pālas. The only Pāla records referring to this Province are the Bhāgalpur grant of Nārāyaṇapāla and the Imādpur image inscription of Mahīpāla I.

Mahīpāla I was succeeded by his son Nayapāla, who is called Nyāyapala on the authority of some unpublished record, by Mahāmahopādhyāya Hara Prasāda Śāstrī.

Successor and length of reign.

According to Tārānātha, Mahīpāla reigned for fifty-two years, which is most probably correct as the Imādpur images were dedicated in the 48th year of the king. Of the relations of the king we only know the names of the brothers Sthirapāla and Vasantapāla, who were most probably nearly related to him besides his son Nayapāla. The long reign of Mahīpāla I is very fruitful in inscription and manuscript records. The earliest of these is the manuscript of Aṣṭasāhasrikā Prajñāpāramitā, now in the University Library at Cambridge. The colophon runs thus:—

Parameśvara paramabhaṭṭāraka-paramasaugata-mahārājādhirāja Śrīman-Mahīpāladeva pravarddhamāna-vijayarājye samvat 5 Āśvine Kṛṣṇe.[22]


The date next in order is to be found in a manuscript of the same work, collected by Mahāmahopādhyāya Hara Prasāda Śāstrī, for the Asiatic Society of Bengal. The reading of the colophon as revised by the late Dr. Theodor Bloch runs as follows:—

Deyadharmmeyaṁ pravaramahāyānayāyinaḥ Tāḍivāḍi-Mahāvihārīya āvasthitena Śākyācārya-sthavira-Sādhuguptasya yad = atra puṇyan = tad = bhavatv = ācāry = opādhyāya-mātā-pitṛ-puraṅgamaṁ kṛtvā sakala-satva-rāśer = anuttara-jñāna phal = āvāptaya iti. Paramabhaṭṭāraka-Mahārājādhirāja-Parameśvara-Paramasaugata Śrīmad-Vigrahapāladeva-pādānudhyāta Paramabhaṭṭāraka-Mahārājādhirāja-Parameśvara-Paramasaugata Śrīman = Mahīpāladeva-pravarddhamāna-Kalyāṇavijayarājye ṣaṣṭha-sambatsare abhilikhyamāne yatrāṅke samvat 6 Kārttika-Kṛṣṇa-trayodaśyān = tithau maṅgala-vāreṇa bhaṭṭārikā-niṣpāditam = iti॥ Śrī Nālandāvasthita-Kalyāṇamitra-Cintāmaṇikasya likhita iti.[23]


This colophon proves that in the sixth year of Mahīpāla Nālanda was in his possession, and thus a part at least of Magadha was included in his dominions. Next in order comes an inscription incised on the pedestal of an image of Buddha, in the attitude of touching the earth (Bhūmisparśa mudrā). This image is now being worshipped as one of the five Pāṇḍus, in a small shrine just in front of the entrance of the great temple at Bodh-Gayā. The inscription consists of three lines, in an imperfect state of preservation, the first part of each line having lost a number of letters. It is dated in the eleventh year of the reign of Mahīpāla, presumably the first, as the letters still show signs of acute angles at their lower extremities. It has been referred to by Cunningham.[24] The text runs:—

1. Deya-dharmmoyam .......... tad-bhavatv = ācāry = opādhāya-mātā-pitṛ-pūrvvaṅgamaṁ kṛtvā sakala-satva-rāśer = anuttara-jñān = āvāptaya-iti॥ Mahā-
2. [rājādhirāja-Parameśvara-Pa]ramabhaṭṭāraka-Paramasaugata-Śrī-mān = Mahīpāladeva-pravarddhamāna-vijayarājye ekādaśame samvatsare abhilikhya[māne]
3. .......... pañcamyān = tithau gandha-Kūṭī-dvaya-sahitā……karitāv = iti.


The name of the donor of the two temples (Gandha-Kūṭīdvaya) and the image is unfortunately lost. As the name of the month in this inscription is illegible it is impossible to state whether it was incised before or after Balāditya's Nālandā inscription of the same year which has been placed next in order. This inscription was discovered by Broadley among the ruins of the great Vihāra at Nālandā where it was found on a door-jamb.

The restoration of the Great Vihāra at Nālandā.

According to this inscription the great temple at Nālandā was restored after being burnt down by a man named Bālāditya, a Jyāvisa of Telāḍhaka (modern Telara) who had emigrated from Kauśāmbī, in the eleventh year of Mahīpāladeva.[25]

The conquest of Northern Bengal must have taken place some years earlier. In his ninth year Mahīpāla granted the village of Kuraṭapallikā, with the exception of Cuṭapallikā, in the Gokalikā maṇḍala, Koṭivarṣa viṣaya of the Pauṇḍravarddhana bhukti to a Brāhmaṇa named Kṛṣṇādityaśarmaṇ. It has been proved by another inscription, the Maṇahali grant of Madanapāla, that the Koṭivarṣa viṣaya was situated in Northern Bengal, as both inscriptions have been discovered in the Dinājpur district.[26] An inscription incised on the pedestal of a colossal image of Buddha, still in situ, at Tetrawan, an ancient site six miles from Bihār in the Patna District of Bengal, contains the name of Mahīpāla, the rest having become illegible.[27] Most probably it was dedicated during the reign of Mahīpāladeva. The images discovered at Imādpur in the Muzaffarpur district of Bengal in 1881 were most probably dedicated in the 48th year of Mahīpāla I,[28] as Mahīpāla II had a very short reign. The 48th year of Mahīpāla I must have fallen before 1020 A.D., as in that year the Cedī Emperor Gāṅgeyadeva was in possession of Tīrabhukti or Tirhut. The last inscription of Mahīpāla is the Sarnath inscription of the Vikrama year 1083. This inscription was either posthumous, or incised when the city of Benares had passed from the hands of the Pālas to those of the Cedīs. The repair of the Wheel of Law and the building of the temple seem to have begun some time before and the work was completed either after Mahīpāla's death or in his last year, when he had lost Benares and Tirhut. Mahīpāla was succeeded by his son Nayapāla, called Nyāyapāla by Mahāmahopādhyāya Hara Prasāda Śāstrī, on some unknown authority. His minister's name was Vāmaṇabhaṭṭa, who is the Dūtaka of the Bangarh grant of this king called the Dinājpur grant by Dr. Kielhorn.

Nayapāla succeeded the throne of the Pālas some time between 1025—30 A.D. At that time the extent of the Pāla Empire had been considerably diminished by the loss of Benares and Tīrabhukti.

Nayapāla Acc. 1025—30 A.D.

Gāṅgeyadeva was succeeded by his son Karṇa, who with the help of some Southerners overran the whole Northern India. The Nāgpur praśasti of Udayāditya of Mālava speaks of him as one who, joined by the Karṇāṭakas, had swept over the earth like a mighty ocean:—

Tasmin = vāsava-vandhutām = upagate rājye ca kuly = ākule Magnasvāmini tasya vandhur = Udayādityo-bhavad-bhūpatiḥ
Yen = oddhṛitya mahārṇṇav = opama-mulat = Karṇṇāṭa-Karṇṇa-prabhum = urvvīpālakadarthitāṁ bhuvam = imāṁ Śrīmad-Varāhāyitaṁ—verse 32.[29]


According to the Bheraghat inscription of Alhaṇadevī, we find:—

Pāṇḍyaś = caṇḍimatām = mumoca Muralas = tatyāja garvva-grahaṁ
Kuṅgaḥ sadgatim = ājagāma cakape Vaṅgaḥ Kaliṅgaiḥ saha,
Kīra Kīravadāsa pañjaragṛhe Hūṇaḥ praharṣaṁ jahau
Yasmin = rājam Śaurya-bibhrama bharaṁ vibhraty-apūrvva-prabhe—verse 12.[30]


Karṇṇadeva is said to have subdued or held in check the Pāṇḍyas, Muralas, Kuṅgas, Vaṇgas, Kaliṅgas, Kīras and Hūṇas. In the Karanbel inscription of Jayasiṁhadeva it is stated that Karṇṇa was waited upon by the Coḍa, Kuṅga Hūṇa, Gauḍa, Gurjara and Kīra princes:—

Nīcaiḥ sañcara Coḍa-Kuṅga kim=idaṁ phalgu tvayā valgyate Hūṇ=aivam raṇituṁ na yuktam=iha te tvaṁ Gauḍa garvvan=tyaja,
m=aivaṁ Gurjjara garjja Kīra nibhṛto varttasva sevā-gatān=itthaṁ yasya mitho-virodhi-nṛpatīn dvāstho vininye janaḥ.—L. II—12.[31]


According to the Cedī inscriptions Karṇṇa subdued or defeated the king of Gauḍa, whoever he might be. Mr. Monmohan Cakravartti first of all pointed out mentions of a war between Nayapāla and the king of Karṇya. The term "king of Karṇya" seems to be a translation of the Sanskrit word "Karṇarāja," "the king Karṇa." The form Karṇya seems to be a mistake.[32] In his article on the Kṛṣṇadvārika temple inscription of Nayapāla Mr. Cakravartti has pointed out that Atīśa mediated between Nayapāla and the king of Karṇya about the year 1035 A.D. So the Cedī Emperor Karṇadeva, who is in reality the same person as the king of Karṇya of Tibetan literature, must have invaded Magadha some time before 1035 A.D.[33] The incidents of the campaign are mentioned in Rai Śarat Candra Dās Bahadur's article on the Life of Atīśa:—

Karṇadeva, the Cedī, invades Magadha.

"During Atīśa's residence at Vajrasena a dispute having risen between the two, Nayapāla, king of Magadha, and the Tīrthika, king of Karṇya of the West, the latter made war upon Magadha. Failing to capture the city, his troops sacked some of the sacred Buddhist institutions and killed altogether five (men) ………… Afterwards when victory turned towards (Nayapāla) and the troops of Karṇya were being slaughtered by the armies of Magadha, he took the king of Karṇya and his men under his protection and sent them away ………… Atīśa caused a treaty to be concluded between the two kings. With the exception of the articles of food that were destroyed at the time of war, all other things which had fallen in the hands of the parties were either restored or compensated for".[34]

Length of reign, Inscriptions and MS. Records.

Nayapāla must have reigned at least fifteen years as two of his inscriptions were incised in that year. The first is the Kṛṣṇa-dvārikā temple inscription, referred to above, which records the erection of a temple of Viṣṇu by a low class Brāhmaṇa named Viśvāditya, the son of Śūdraka and the grandson of Paritoṣa, in the fifteenth year of king Nayapāladeva. The verses were composed by a veterinary named Sahadeva and the engraving was done by the artisan Saṭṭasoma, son of Adhipasoma. The second inscription was discovered by Mr. Parameśvar Dayāl, then Court of Wards Head Clerk in Gayā, in 1884, inside the small temple of Narasiṁha in the Viṣṇupāda compound. It was pointed out by him to Mr. Cakravartti,[35] and to the late Dr. Bloch in 1902.[36] But as this inscription has never been properly edited I am taking this opportunity of transcribing it:—

(1) Oṁ Lakṣmīś=cirañ=jayati vāri-nidher-aneka-manthā-kulād-adhigatā puruṣottamasya। Snihyat=tirovalita-sammada ghūrṇṇamana-netrāvalokana nirasta-samasta vighnā॥

(2) S=eyaṁ vrahmapurī Gay=eti jagati khyātā svayaṁ vedhasā sthātuṁ brahmavidāṁ pur=īva ghaṭitā mokṣasya saukhyasya ca। vrumaḥ kiñ=ca bhavanti yatra pitaraḥ pretā-

(3) -layāvāsinaḥ pādaspṛṣṭa-jala-pradāna-vidhinā nāk=āṅganā-nāyakāḥ॥ Asyāṁ vabhūva puri vakragati-dvijihva-samrāḍ-bhujaṅga-ripur-acyuta-pādasevī। yo

(4) nāma viṣṇur-rathavad[37]-dvijarājavaryaḥ prītyā satāṁ ca Paritoṣa iti prasiddhaḥ॥ Tasmād=vidher=iva vabhūva sanatkumāraḥ Śrī Sūdrako vimala-vuddir=anekavidyaḥ।

(5) Bhūy-opi yena vidhin=aiva kṛtā Gay=eyaṁ vāhvor-valena suciraṁ paripālitā ca॥ Tasmād=ajāyata sutaḥ sutavad=dvijānāṁ yo-bhūt suvismaya-rasāvaha-kartaka-[38]

(6) ś=ca॥ Viśvāpakāraka-nirākṛtaye-vatīrṇṇaḥ Śrī Viśvarūpa iti kīrttita viśvarūpaḥ॥ Yaṁ prāpya c=ārthijana-vṛndam-akalpa-dānam=āpurbhavat[39] pulaka-jālam—ana-

(7) -nta-modaṁ। Sphīti-sphurad=dhana-kṛtārthatayā durāpa-cintāmaṇi-grahaṇakaṁ na kadāpi dadhmau॥ Yen=āsurāri-caritena mahodayena yantī rasātalam-iv-āvani-

(8) -r=uddhṛt-eyaṁ। Śrī-mad-Gayā-kali-mala-dvija-rāja-pakṣa-saṁkṣobha-kampita-tanur=bhuja-vikrameṇa॥ Yasmai viśuddha-caritāya nisagra[40]-sauryarāśi-priyāya vi-

(9) -nay-āmala-bhūṣanāya āvālyataḥ prabhṛti deva-manuṣya-loko vaddhāñjaliś=cirataraṁ spṛhayāṁ cakāra॥ Ten=emāñ=ca GADĀDHAR=ĀDI-nilayavyājena tāḥ kī-[41]

(10) kīrttayaḥ svetaṅśor=iva raśmayaḥ sughaṭitā[ḥ] santāpa-śāntyai sadā। Yatrāmbho-nidhi vīcivad=daśadiśām prakṣālan-aikacchaṭāḥ pātāla-prativāsi-ghora-timi-

(11) -ra-pradhvansa-dīpā iva॥ Etāḥ santu Gayāpurī sutaruṇī bhūṣāvalī kīrttayo yāvac=candra-divākarau ca gaganaṁ Śri-viśvarūp-āhvayaḥ Kartāsāṁ ca tathā pu-

(12) -rāṇa-puruṣān rājño-pi dhikkṛtya sad-yen-ākasmika-vismay-aika-rasiko loko muhur=murcchitaḥ। Dākṣiṇyād=uparuddhena prītis-timita cetasā। Praśastir-e-

(13) -ṣā vihitā VAIDYA ŚRĪ-VAJRAPAṆIṆĀ। Vijñāna-kauśal-ollāsa-jāta-naipuṇa karmmaṇā praśastir=eṣā likhitā Sarvvānandena dhīmatā। Kṣīrāmbho-nidhi-mekha-

(14) -lā-maṇi-guṇ-ālaṁkāritāyā bhuvo bharttuḥ ŚRĪ-NAYAPĀLA-DEVA-nṛpate rājñāśrīyaṁ vibhrataḥ saṁvṛtte tarasaiva PAÑCA-DAŚAME RĀJYASYA SAMVATSARE kīrttiḥ siddhim=upāgatā bhagavataḥ

(15) Śrī-mad-GADĀDHĀRIṆAḤ।


The main object of the inscription seems to be the recording of the ancestry and the name of the donor as well as the date of the building of the Temple of Gadādhara and several other minor temples of Viṣṇu. As the inscription itself was found in the temple of Narasiṁha which is only few paces behind that of Gadādhara at Gayā it seems certain that the ancient materials which have been profusely used in the modern temple of Gadādhara are the remains of the temple built by Viśvarūpa in the fifteenth year of the reign of Nayapāladeva.

The Kṛṣṇa-Dvārikā temple inscription referred to above also records the erection of temple of Viṣṇu in the fifteenth year of Nayapāla:—

Saptāmvu-rāśi-visarat (ac-ch) ślatha mekhalāya asyā bhūvaḥ kati na bhūmi-bhujo-vabhūvuḥ,
Siddhiṁ na kasyacid=agād=yad=analpa-kalpais=ten=ātra Kīrttanam=akāri Janārdanasya,—verse 17.[42]


The modern temple of Kṛṣṇa-dvārikā is built almost entirely of ancient materials and it is quite possible that these materials are the only remnants of Viśvāditya or Viśvarūpa's temple. The only other existing record of Nayapāla is in the colophon of a manuscript of Pañca-rakṣā in the collection of the Cambridge University:—

Deyadharmosyam=pravara-mahāyāna-yāyinyāḥ Paramopāsikā-Rājñī-Uddākāyā yad=atra puṇyan=tad=bhavatv=ācāry=opādhyāya-matā-pitṛ (pūrvaṅgama)ṅ-kṛtvā sakala-satva-rāśer-anuttara-jñān=āvāptaya iti॥ Paramasaugata-Mahārājādhirāja-Parameśvara Śrī-man=Nayapāladeva-pravarddhamāna-vijayarājye samvat 14 Caitra dine 27 likhit-eyaṁ bhaṭṭārikā iti.[43]


Nothing else is known about Nayapāla and his relations. He was succeeded by his son Vigrahapāla III. Nayapāla's reign most probably did not extend beyond the date of the Kṛṣṇa-dvārikā and Gadādhara temple inscriptions and seems to have come to an end some time between 1045 and 1050 A.D. It is said in a commentary on Cakradatta that Cakrapāṇi Datta was the kitchen superintendent of king Nayapāla.[44]

At the beginning of his reign Vigrahapāla came into conflict with his father's antagonist, the Cedī Emperor Karṇa. Karṇa's power at that time was at its lowest ebb.

Vigrahapāla III: his war.

He was being constantly defeated by the neighbouring princes. He had a very long reign, his own with that of his son having covered a century. In the height of his power he had overrun the whole of Northern India but in his old age he suffered many reverses. He was defeated by the Candella Kīrttivarman,[45] by Udayāditya of Mālava,[46] by Bhīmadeva I of Anahilvād, who is eulogised by the grammarian Hema-candra for having defeated Karṇa in battle,[47] and by the Western Cālukya Someśvara I, which is recorded by the poet Bilhaṇa in his Vikramāṇka-deva Carita, where Karṇa is mentioned as the god of death to the Lord of the Kalañjara mountains, e.g. the Caṇḍellas.[48]

Marriage with Princess Yauvanaśrī, the daughter of Karṇa.

In his last war with the Pālas, Karṇa was defeated and sued for peace. Vigrahapāla III married the aged king's daughter Yauvanaśrī. Karṇa's war with Vigrahapāla and his subsequent relationship was made known to us by Mahāmahopādhyāya Hara Prasāda Śāstrī's unique discovery, "The Rāmacarita of Sandhyākaranandi":—

Anyatra । yo Vigrahapālo Yauvanaśriyā Karṇasya rājñaḥ sutayā saha Kṣauṇīmudūdhavān। Sahasā valen=āvito-rakṣito raṇajitaḥ saṅgrāmajitaḥ Karṇo Dāhal=ādhipatir=yena। Raṇajita eva parantu rakṣito na unmūlitaḥ—Commentary on verse 9.[49]


It is evident from the commentary the Karṇa suffered a severe reverse at the hands of his future son-in-law and that though defeated he was not "uprooted," i.e. deprived of his kingdom. It may be that the proud Cedī gave his daughter to Vigrahapāla to avert a calamity. Vigrahapāla III probably had a very short reign, not exceeding thirteen years. Had he lived longer the Pāla Empire may have lasted for some time. His sons were continually quarrelling among themselves and reigned for very short periods. The subordinate princes eagerly availed themselves of the opportunity of throwing off the yoke and the Pāla princes never gained the opportunity of subjugating the territories lost at this time.

Three inscriptions of Vigrahapāla III have been discovered as yet, of which one is on a copper-plate and the other two on stone. The copper-plate is the well-known one from Āmgachi in the Dinājpur District. The inscription has been edited many times but the first twenty lines edited by the late Prof. Kielhorn[50] and the remaining portion by Dr. A. F. R. Hoernle[51] are the only reliable versions. A fresh edition of this important inscription is very urgently wanted. I hope to take up this work ere long and compare it with the Bangarh grant of Mahīpāla I as suggested by Mr. V. A. Smith.[52] The Āmgāchi plate records the grant of half of the village named Brāhmaṇī in the Koṭivarṣa viṣaya of the Pauṇḍravarddhana bhukti to a Brāhmaṇa named Khoddhata-devaśarman on the ninth day of Caitra in the 13th year of the king.[53] On the other two inscriptions of this king, the Akṣayavaṭa inscription is the most important. It was noticed by Cunningham in the third volume of his Reports. The late Dr. Th. Bloch published a summary of its contents but at that time the last lines of the inscription were covered with plaster and so he missed the name of the king and the date. After frequent trials I succeeded in removing the plaster and copying the entire inscription. The central part of the inscription has suffered seriously and is only partly legible. Otherwise the inscription is quite clear. It records the erection of a liṇga (Vaṭeśa) at Akṣayavaṭa and another called Prapitāmaheśvara close by, in the fifth year of the reign of Vigrahapāladeva. As the record has never been properly edited before I do so from the original stone:—

(1) Oṁ Oṁ namaḥ Śivāya॥ Dayābhāṇḍāgāraṁ niravadhi-jagad-doṣa-vijayi sphuraj=jñāna-jyotiḥ prasara-nihata-dhvānta-nicayaṁ। Kim-apy-antaḥ sāntaṁ sahaja-sukha-pīyuṣa-laharī ......

(2) -ra hṛdayamaṅgho haratu vaḥ॥ Āsandhāyā-kalaṅkān=prati-vapuṣa iva brāhmaṇān=avja-janmā svargga-dvār-ādhirohām=amṛta-pada-sukha-prāptaye pretya bhājaḥ। Sākṣāt saṁsāra-bhūṣāva ........

(3) Śrīmad-bhūmiṁ śaśvat=trailokya-lakṣmī=nilayam=iva purīṁ Śrī Gayām=eṣa cakre॥ Gayāyām=etasyāṁ puri sakala-saundarya nilaye dvijātīnāṁ mānyo dvija-pada-sarojāka ......

(4) -ma premnā parama-paritoṣasya jananād=abhūd=dhanyaḥ Śrīmān sa khalu Paritoṣ-āhvaya iti॥ Tasmād=abhūj=jalanidher=iva śītaraśmiḥ Śrī Śūdrako vimalakāntir=ananta-lakṣmī [ḥ] ......

(5) kaṇṭha-sravābhirāmam=ānanditāni yaśasā bhuvan-āntarani॥ Āsādy=āmara-rāja-rājya-padavīṁ devībhir=ākrīḍitaṁ divy-ātmatvam=anaṅga-darppa-dalan=odgār-aika-modaṁ vapu [ḥ ......

(6) -nti (?) kautuka-rasān=marttyo' vatīrṇṇas-tato jāto deva-kumāra-murttirasamaḥ Śrī Viśvarūp=āhvayaḥ॥ Yo vidhvasta-samasia-vairi-nivahaḥ sphuryat=pratāp-ānalaḥ saujanyasya nidāna ......

(7) -ma keli-drumaḥ॥ sāndrānandamayo nisargga-madhura-vyāhāra-ratnākaro dīn=ānātha-vipanna-cāraṇa-gaṇa-trāṇāya cintāmaṇiḥ॥ Gaṇḍasthale mṛgamad-āmala-patra-bhaṅgān svairaṁ ......

(8) -lekhanībhīḥ। Adyāpi yasya sura-kinnara-gīyamānāṁ devyaḥ śilāsu vijaya-stutim=ālikhanti॥ Dharmmeṇ=otsvasitaṁ mudā vihasitaṁ saṁloka maryādayā trayyā visphuritaṁ ......

(9) -ttribhir-jjṛmbhitaṁ। yasmin-āsvāmini sarvvataḥ samudaye tepy-arthinaḥ sāhasaṁ sāndrānandamayāḥ sva-dainya-virahān-nṛtyanti pūrṇṇāśayāḥ॥ N=occaiś-caṇḍa-karo na c=āpi vigata ......

(10) ten-āstam yāti jaḍātmabhiḥ pratihato n-ānyair=apūrṇṇo bhavaḥ। Jihvāgreṇa vināgasaḥ prati muhūrtt-āpya sthirān-agrahīn-naivāsaṁga-digamvar-aika nirato yo viśvarūpaḥ ..॥ ......

(11) -marādhipo pi cakito Vrahmāpi yad-vismito devo Viṣṇurapi sphuṭaṁ vihasito Rudropi romāñcitaḥ। Uddāma-prasarat-prasanna-vahule yat-kīrtti-kallolinī-gambhīr-āmbhasi majja ......

(12) -pi saṁvodhita॥ Yad=durggamaṁ sarati dūrataraṁ durāpaṁ yac=cetasā। yaṁ lavdha ...... ta .... āsīt। sahasra .... sramavirāhana caturdasyām- ārambha-rāma iti yaḥ sphuṭatām=upetaḥ॥ Asyāṁ bhū ............

(13) -pā dharmmeṇa maryādayā rājya-Śribhir-alaṁkṛtāḥ punar-amī bhog-aikadā ...... Śrī-viśvāvidhe (?) eṣa kīrttana-kathā gīya ......

(14) । Kīrtti .... tvām vismayakara ...... āpi sauryyād=asau .... nta। Śrīr-api ...... ni...ddhi punar-īdriśī bhavati kiṁ Śrī Viśvarūp=oddhṛta-rekh-eva pratipa ......

(15) yat-te..ādbhutā। asy-aiva .... Prapitāmahasya mahatīm-asthāpya kīrttiṁ ....... tataḥ sādhitaḥ। Uddhṛtārthi-nisargga-dharmma-nirato yo ......

(16) ...... siddhim-anayat-tām-eva kīrttim punaḥ॥ṁ Kim vrumaḥ ...... yasy-āsādhu-guṇasya nāsti mahataḥ ...... kinna ......

(17) rāśiḥ suviśṛtavayo yen-ākasmika-vismayena mukhar-ālokaḥ karttur-agri ...... nivasanaḥ sphurad-dhārāgāraṁ visṛja ......

(18) -vyāmvara-saṁcara-tṛptir-vvahu-manoja ......। praśamanaṁ surā-bhāṇḍaṁ jaladaḥ॥ kanakeśvara ...... jaladaḥ .... Śrī Viśvarūp-āvaro ......

(19) tya sadācarau suviditaḥ Śrī-satkulā .... sarvvaśaḥ satkulādṛto' kṣayavaṭo devo Vaṭeś-āhvayaḥ॥ Ity-ādyāḥ sumanonurūpa-racanā-ratnā ......

(20) -jñāṁ ca yaḥ। Yen-āty-adbhuta-vikramena tarasā Śrī-mad-Gaya-maṇḍale āsaṁsāram-udagra-dharmma-vijaya-stambhā iv-āropitaḥ॥ Ten-ā i ......

(21) -la visamaṁ nīhār-āvatārādbhutaṁ॥ Kirttiḥ Śveta-gabhasti-hasta-racite iti-rāja-tāṁ devasya Prapitā-mahasya mahatī Śrī-i ......

(22) -ti nāmadheya। Sattvaiva dhaninaḥ kimvā vahu vrumahe। kiṁ tv=īdṛg=yadi kirttanaṁ bhagavataḥ ken=āpi niṣpādita Śrī-Viśvāvi ......

(23) yaḥ svatvapa-mokṣa (?)। —yāvac-candra-divākarau surasarid-dhātrī nabho-maṇḍalaṁ। karttuṁ Kīrttikadamba {?) sva vijayī-Śrī-Viśvarūp-āhvaye ....

(24) gaṇitum-ālaṁkārito bhagavān bharttur-Vigraha-pāladeva-nṛpate rājyaśrīyaṁ vibhrataḥ। saṁprāpte tarasaiva pañch-gaṇite rajyasya samvatsare ......

(25) Viśvāditya-guṇ-otkṣepa prītis-timita-cetasā

(26) Praśastir-vvihitā c=aiṣā Vaidya-Śrī-Dharmmapāṇinā॥.


The original stone has suffered very much from the effects of weather so that it is almost impossible to decipher the central portions of the lines at the middle of the inscription. The only other known inscription of this king is the Bihar inscription of the twelfth year noticed for the first time by Cunningham.[54] He states that it is inscribed in the pedestal of an image of Buddha and belonged to the Broadley collection. The contents of the Broadley collection, afterwards called the Bihar Museum, were added to those of the Indian Museum at the request of the Government of Bengal in 1895 and the collection was transferred to Calcutta under the supervision of the late Babu Pūrṇa Chandra Mukharji. But this inscription could not be traced in the Indian Museum either by the late Dr. Bloch or by his successors. Mention should be made in this connection of an inscription on a stone on which the present image of Gadādhara at Gayā now rests. It seems to have been discovered by the late Babu Pūrṇa Chandra Mukharji and pointed out by him to the late Dr. Bloch.[55] As the image of Gadādhara cannot be moved without wounding the religious susceptibilities of the Hindu population of Gaya, only the first five lines could be copied:—

(1) Oṁ namo mārttaṇḍāya॥ Jāgartti yasmin-nudite prayāti c-āstantu śete janatā samastā। Trailokya dīpaṁ tam-ananta-mūrttim-avyāhatābhaṁ śaraṇaṁ prayāta॥ (1).

(2) S-eyaṁ vrahmapurī Gay-eti jagati khyātā svayaṁ vedhasā sthātuṁ vrahma-vidāṁ pur-īva ghaṭitā mokṣasya saukhyasya ca।

(3) Vrumaḥ kiñ-ca bhavanti yatra pitaraḥ pretālaya-vāsinaḥ pāda-spṛṣṭa-jala-pradāna-vidhinā nāk-āṅganā-nāyakāḥ॥ (2). Asyāṁ va-

(4) -bhūva purī vakragati dvijihva samrāḍ-bhujaṅga ripur-acyuta-pādasevī। Yo nāma viṣṇu-rathavad-dvijarāja-varyaḥ prītyā satāṁ ca Pa

(5) -ritoṣa iti prasiddhaḥ॥ Tasmād-vidheriva vahhūva ......


This inscription has been referred to the reign of Vigrahapāladeva because its writing resembles that of the Akṣayavaṭa inscription.

Nothing is known about the relations of Vigrahapāla III save his three sons Śūrapāla II, Mahīpāla II and Rāmapāla, all of whom succeeded him one after another.

Successors and relations.

The Rāmacarita mentions two uncles of Rāmapāla, Mahaṇa or Mathanadeva and his brother Suvarṇadeva, who belonged to the Rāṣṭrakūṭa family. So Vigrahapāla must have married another lady of the Rāṣṭrakūṭa family whose name has not come down to us. Rāmapāla was the son of the Rāṣṭrakūṭa princess and not of the Cedi princess Yauvanaśrī.

_______________

Notes:

1. Ind. Ant., Vol. I, pp. 127 and 227.
2. J.A.S.B., N.S., Vol. VII, p 619.
3. Epi. Ind., Vol. II, p. 465.
4. J.A.S.B., 1892, pp. 80 & 83.
5. Ind. Ant., Vol. XXI, p. 101, and J.A.S.B., 1892, p. 83, note 26.
6. J.A.S.B., 1892, pp. 8—84, II. 23-24.
7. Epi. Ind., Vol. III, p. 323.
8. Mem. A.S.B., Vol. III, p. 36.
9. Epi. Ind., Vol. App. p. 120, No. 733. Vol. VIII, App. II, p. 22, No. 11.
10. Ann. Rep. on Epigraphy Madras, 1906-07, p. 871.
11. J.A.S.B., N.S., Vol. V, p. 239.
12. Vaṅgīya Sāhitya Parishad Patrikā, Vol. XVII, p. 235.
13. Ibid., p. 235.
14. J.A.S.B., Vol. LXV,.1895, p. 250.
15. Mem. A.S.B., Vol. III, p 55.
16. J.A.S.B., Vol. LXII, 1893, p. 250.
17. As. Res., Vol. IX, p. 204.
18. Proc. A.S.B , 1881, p. 98.
19. Ind. Ant., Vol. XIV, p. 165, note 17.
20. Cat of Sans. MSS. in the Durbar Liby., Nepal. Hist. Intro., p. 18, and No. 1079 (kha), p. 34.
21. Epi. Ind., Vol. II, p. 300.
22. Bendall's Cat. of Buddhist Sans. MSS. in the Univ. Liby., Cambridge, p. 101.
23. Proc. A.S.B., 1899, p. 69.
24. Cunningham, Arch. Surv. Rep,, Vol. III, p. 122, No. 9, pl. XXXVII, No. 5.
25. J.A.S.B., Vol. IV, p. 106 No. IV, pl. VI.
26. Ibid., 1893, Pt. I, p. 77.
27. Arch. Surv. Rep., Vol. III, p. 123.
28. Ind. Ant., Vol. XIV, p. 105, note 17.
29. Epi. Ind., Vol. II, p. 185.
30. Ibid., p. 11.
31. Ind. Ant., Vol. XVIII, p. 217.
32. Jl. Bud. Text Soc., Vol. I, p. 9.
33. J.A.S.B., 1900, pt. I, p. 192.
34. Jl. Bud. Text Soc., Vol. I, p. 9, note.
35. J.A.S.B., 1900, pt. I, p. 191, note 1.
36. Proc. A.S.B., 1902, pp. 66-67.
37. va added afterwards.
38. Or—Kautaka—
39. Read—manalpa-dānam=āvirbhavat—
40. Read nisarga—
41. The last syllable of this line is superfluous.
42. J.A.S.B., 1900, pt. I, p. 184.
43. Bendall's Cat. Skt. MSS. in the Univy. Liby., Cambridge, p. 175. No. 1688.
44. Cakrapāṇi, Ed by Śivadāsa Sena, Calcutta, B. S. 1302, p. 407.
45. Epi. Ind., Vol. I, pp. 220, 326, 130, 132.
46. Ibid., Vol. II, p. 192.
47. Bühler—Über das Lebeu des Jaina Mouchs Hema-Chandra, p. 69.
48. Vikramanka deva-carita, I, 102 3, XVIII, 93.
49. Mem. A.S.B., Vol. III, p. 22.
50. Ind. Ant., Vol. XXI, p. 97.
51. Ibid., Vol. XIV, p. 166.
52. Ibid., Vol. XXXVIII, p. 240.
53. Ibid., Vol. XIV, p. 168.
54. Ind. Ant., Vol. XIV, p. 121, No. 7.
55. Annual Report of the Archl. Survey, E. Circle., 1901-2, p. 2.
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Re: Freda Bedi Cont'd (#3)

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Āryāvarta
by Wikipedia
Accessed: 4/26/21

Image
The approximate extent of Āryāvarta during the late Vedic period (ca. 1100-500 BCE). Aryavarta was limited to northwest India and the western Ganges plain, while Greater Magadha in the east was habitated by non-Vedic Indo-Aryans, who gave rise to Jainism and Buddhism.[1][2]

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Cemetery H, Late Harappan, OCP, Copper Hoard and Painted Grey ware sites

Āryāvarta (Sanskrit: आर्यावर्त, lit. "abode of the Aryas" (noble or excellent ones),[web 1][web 2] Sanskrit pronunciation: [aːrjaːˈʋərtə]) is a term for northern parts of the Indian subcontinent in the ancient Hindu texts such as Dharmashastras and Sutras, referring to the area of the Indian subcontinent settled by Indo-Aryan tribes and where Indo-Aryan religion and rituals predominated. The limits of Āryāvarta extended over time, as reflected in the various sources, as the influence of the Brahmanical ideology spread eastwards in post-Vedic times.[3][4]

Geographical boundaries

Ganges-Yamuna doab


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Course of the Ganges river; Ganges-Yamuna doab western part of the green area.

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The Ganges-Yamuna doab.

The Baudhayana Dharmasutra (BDS) 1.1.2.10 (perhaps compiled in the 8th to 6th centuries BCE) declares that Āryāvarta is the land that lies west of Kālakavana, east of Adarsana, south of the Himalayas and north of the Vindhyas, but in BDS 1.1.2.11 Āryāvarta is confined to the doab of the Ganges-Yamuna. BDS 1.1.2.13-15 considers people from beyond this area as of mixed origin, and hence not worthy of emulation by the Aryans. Some sutras recommend expiatory acts for those who have crossed the boundaries of Aryavarta. Baudhayana Srautasutra recommends this for those who have crossed the boundaries of Aryavarta and ventured into far away places.[5]

The Vasistha Dharma Sutra (oldest sutras ca. 500–300 BCE) I.8-9 and 12-13 locates the Āryāvarta to the east of the disappearance of the Sarasvati River in the desert, to the west of the Kālakavana, to the north of the Pariyatra Mountains and the Vindhya Range and to the south of the Himalayas.[6]

Patanjali's Mahābhāṣya (mid 2nd century BCE) defines Āryāvarta like the Vasistha Dharmasutra.[citation needed] According to Bronkhost, he "situates it essentially in the Ganges plan, between the Thar desert in the west and the confluence of the rivers Ganges (Ganga) and Jumna (Yamuna) in the east."[3]

From sea to sea

See also: Sanskritization and Hindu synthesis

The Manusmṛti (dated between 2nd cent. BCE to 3rd cent. CE) (2.22) gives the name to "the tract between the Himalaya and the Vindhya ranges, from the Eastern Sea (Bay of Bengal) to the Western Sea (Arabian Sea)".[7][8]

The Manava Dharmasastra (ca.150-250 CE) gives aryavarta as stretching from the eastern to the western seas, reflecting the growing sphere of influence of the Brahmanical ideology.[9]

Loss of northwest India

The post-Vedic period of the Second Urbanisation saw a decline of Brahmanism.[10][11] With the growth of cities, which threatened the income and patronage of the rural Brahmins; the rise of Buddhism; and the Indian campaign of Alexander the Great (327-325 BCE), the rise of the Mauryan Empire (322-185 BCE), and the Saka invasions and rule of northwestern India (2nd c. BC - 4th c. CE), Brahmanism faced a grave threat to its existence.[12][13]

The decline of Brahmanism was overcome by providing new services[14] and incorporating the non-Vedic Indo-Aryan religious heritage of the eastern Ganges plain and local religious traditions, giving rise to contemporary Hinduism.[12]

Other regional designations

These texts also identify other parts of the Indian subcontinent with specific designations. The Manusmṛti mentions Brahmavarta as the region between the rivers Saraswati and Drishadwati in north-western India. The text defines the area as the place where the "good" people are born, with "goodness" being dependent on location rather than behaviour.[15] The precise location and size of the region has been the subject of academic uncertainty.[16] Some scholars, such as the archaeologists Bridget and Raymond Allchin, believe the term Brahmavarta to be synonymous with the Aryavarta region.[17]

Madhyadesa extended from the upper reaches of the Ganga and the Yamuna to the confluence of the two rivers at Prayaga, and was the region where, during the time of the Mahajanapadas, the Kurus and the Panchalas existed. The entire region is considered sacred in the Hindu mythology as gods and heroes mentioned in the two epics, the Ramayana and Mahabharata, lived here.

Rulers

The Gurjara-Pratihara king in the tenth century was titled the Maharajadhiraja of Aryavarta.[18]

See also

• Names of India
• Bharata Khanda
• Airyanem Vaejah, its Zoroastrian counterpart
• History of India

References

1. Bronkhorst 2007.
2. Samuel 2010.
3. Bronkhorst 2011, p. 4.
4. Scharfe, Hartmut (1989). Handbuch der Orientalistik: Indien. BRILL. p. 12. ISBN 9004090606.
5. Agarwal, Vishal: Is there Vedic evidence for the Indo-Aryan Immigration to India
6. Neelis 2010, p. 194.
7. Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 70.
8. Michael Cook (2014), Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective, Princeton University Press, p.68: "Aryavarta [...] is defined by Manu as extending from the Himalayas in the north to the Vindhyas of Central India in the south and from the sea in the west to the sea in the east."
9. Brinkhorst 2011, p. 4.
10. Michaels 2004, p. 37-39.
11. Bronkhorst 2017, p. 363.
12. Bronkhorst 2016, p. 9-10.
13. Michaels 2014.
14. Bronkhorst 2015, p. 2.
15. Killingley, Dermot (2007). "Mlecchas, Yavanas and Heathens: Interacting Xenologies in Early Nineteenth-Century Calcutta". In Franco, Eli; Preisendanz, Karin (eds.). Beyond Orientalism: The Work of Wilhelm Halbfass and Its Impact on Indian and Cross-cultural Studies. Motilal Banarsidass. p. 125. ISBN 978-8-12083-110-0.
16. Scharfe, Hartmut (1989). The State in Indian Tradition. BRILL. p. 12. ISBN 900-4-09060-6.
17. Allchin, Bridget; Allchin, Raymond (1982). The Rise of Civilization in India and Pakistan. Cambridge University Press. p. 250. ISBN 978-0-52128-550-6.
18. André Wink (2002). Al-Hind: Early medieval India and the expansion of Islam, 7th-11th centuries. BRILL. p. 284. ISBN 978-0-391-04173-8.

Sources

Printed sources


• Bronkhorst, Johannes (2007). Greater Magadha: Studies in the Culture of Early India. BRILL. ISBN 9789004157194.
• Bronkhorst, Johannes (2011), Buddhism in the Shadow of Brahmanism, BRILL
• Bronkhorst, Johannes (2017), "Brahmanism: Its place in ancient Indian society", Contributions to Indian Sociology 51, 3 (2017): 361-369, doi:10.1177/0069966717717587
• Michaels, Axel (2004). Hinduism. Past and present. Princeton, New Jersey: Princeton University Press.
• Samuel, Geoffrey (2010). The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century. Cambridge University Press.

Web-sources

1. Aryavarta, Monier Williams Sanskrit English Dictionary (1899)
2. Apte, Vaman Shivaram (1957). "Revised and Enlarged Edition of Prin. V. S. Apte's The Practical Sanskrit-English Dictionary". Retrieved 1 November 2018.

Further reading

• Kane, Pandurang Vaman (1962). History of Dharmaśāstra: (ancient and mediaeval religious and civil law in India). Bhandarkar Oriental Research Institute.
• Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. ISBN 978-90-04-18159-5.
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Re: Freda Bedi Cont'd (#3)

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Pala Empire
by Wikipedia
Accessed: 4/27/21



Image
Pala Empire
8th century–12th century
The Pala Empire and neighbouring polities in the 9th century CE.[1]
Common languages: Sanskrit,[4] Proto-Bengali[5]
Religion: Mahayana Buddhism, Tantric Buddhism, Shaivism[6]
Government: Monarchy
Emperor
• 8th century: Gopala
• 12th century: Madanapala
Historical era: Post-classical
• Established: 8th century
• Disestablished: 12th century
Preceded by: Gauda Kingdom
Succeeded by: Chero dynasty; Sena dynasty
Today part of: Bangladesh; India; Nepal; Pakistan

The Pala Empire was an imperial power during the post-classical period in the Indian subcontinent,[7] which originated in the region of Bengal. It is named after its ruling dynasty, whose rulers bore names ending with the suffix Pala ("protector" in Sanskrit). They were followers of the Mahayana and Tantric schools of Buddhism. The empire was founded with the election of Gopala as the emperor of Gauda in 750 CE.[8] The Pala stronghold was located in Bengal and Bihar, which included the major cities of Gauda, Vikrampura, Pataliputra, Monghyr, Somapura, Ramvati (Varendra), Tamralipta and Jaggadala.

The Palas were astute diplomats and military conquerors. Their army was noted for its vast war elephant corps. Their navy performed both mercantile and defensive roles in the Bay of Bengal. They built grand temples and monasteries, including the Somapura Mahavihara, and patronised the great universities of Nalanda and Vikramashila. The Proto-Bengali language developed under Pala rule. The empire enjoyed relations with the Srivijaya Empire, the Tibetan Empire and the Arab Abbasid Caliphate. Abbasid coinage found in Pala archaeological sites, as well as records of Arab historians, point to flourishing mercantile and intellectual contacts. The House of Wisdom in Baghdad absorbed the mathematical and astronomical achievements of Indian civilisation during this period.[9]

At its height in the early 9th century, the Pala Empire was the dominant power in the northern Indian subcontinent, with its territory stretching across the Gangetic plain to include parts of modern-day eastern Pakistan, northern and northeastern India, Nepal and Bangladesh.[8][10] The empire reached its peak under Emperors Dharmapala and Devapala. The Palas also exerted a strong cultural influence under Atisa in Tibet, as well as in Southeast Asia. Pala control of North India was ultimately ephemeral, as they struggled with the Gurjara-Pratiharas and the Rashtrakutas for the control of Kannauj and were defeated. After a short lived decline, Emperor Mahipala I defended imperial bastions in Bengal and Bihar against South Indian Chola invasions. Emperor Ramapala was the last strong Pala ruler, who gained control of Kamarupa and Kalinga. The empire was considerably weakened by the 11th century, with many areas engulfed in rebellion.

The resurgent Hindu Sena dynasty dethroned the Pala Empire in the 12th century, ending the reign of the last major Buddhist imperial power in the Indian subcontinent. The Pala period is considered one of the golden eras of Bengali history.[11][12] The Palas brought stability and prosperity to Bengal after centuries of civil war between warring divisions. They advanced the achievements of previous Bengali civilisations and created outstanding works of arts and architecture. They laid the basis for the Bengali language, including its first literary work, the Charyapada. The Pala legacy is still reflected in Tibetan Buddhism.

History

Origins


According to the Khalimpur copper plate inscription, the first Pala king Gopala was the son of a warrior named Vapyata. The Ramacharitam attests that Varendra (North Bengal) was the fatherland (Janakabhu) of the Palas. The ethnic origins of the dynasty are unknown, although later records claim that Gopala was a Kshatriya or descended from the legendary Solar dynasty. The Ballala-Carita states that the Palas were Kshatriyas, a claim reiterated by Taranatha in his History of Buddhism in India as well as Ghanaram Chakrabarty in his Dharmamangala (both written in the 16th century CE). The Ramacharitam also attests the fifteenth Pala emperor, Ramapala, as a Kshatriya. Claims of belonging to the legendary Solar dynasty are unreliable and clearly appear to be an attempt to cover up the humble origins of the dynasty.[12] The Pala dynasty has also been branded as Śudra in some sources such as Manjushri-Mulakalpa; this might be because of their Buddhist leanings.[13][14][15][16][17][18][19] According to Abu'l-Fazl ibn Mubarak (in Ain-i-Akbari), the Palas were Kayasthas. There are even accounts that claim Gopala may have been from a Brahmin lineage.[20][21]

Establishment

After the fall of Shashanka's kingdom, the Bengal region was in a state of anarchy. There was no central authority, and there was constant struggle between petty chieftains. The contemporary writings describe this situation as matsya nyaya ("fish justice" i.e. a situation where the big fish eat the small fish). Gopala ascended the throne as the first Pala king during these times. The Khalimpur copper plate suggests that the prakriti (people) of the region made him the king.[12] Taranatha, writing nearly 800 years later, also writes that he was democratically elected by the people of Bengal. However, his account is in form of a legend, and is considered historically unreliable. The legend mentions that after a period of anarchy, the people elected several kings in succession, all of whom were consumed by the Naga queen of an earlier king on the night following their election. Gopal, however managed to kill the queen and remained on the throne.[22] The historical evidence indicates that Gopala was not elected directly by his citizens, but by a group of feudal chieftains. Such elections were quite common in contemporary societies of the region.[12][22]

Gopala's ascension was a significant political event as the several independent chiefs recognised his political authority without any struggle.[11]

Expansion under Dharmapala and Devapala

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An illustration of the Kannauj triangle

Gopala's empire was greatly expanded by his son Dharmapala and his grandson Devapala. Dharmapala was initially defeated by the Pratihara ruler Vatsaraja. Later, the Rashtrakuta king Dhruva defeated both Dharmapala and Vatsaraja. After Dhruva left for the Deccan region, Dharmapala built a mighty empire in the northern India. He defeated Indrayudha of Kannauj, and installed his own nominee Chakrayudha on the throne of Kannauj. Several other smaller states in North India also acknowledged his suzerainty. Soon, his expansion was checked by Vatsaraja's son Nagabhata II, who conquered Kannauj and drove away Chakrayudha. Nagabhata II then advanced up to Munger and defeated Dharmapala in a pitched battle. Dharmapala was forced to surrender and to seek alliance with the Rashtrakuta emperor Govinda III, who then intervened by invading northern India and defeating Nagabhata II.[23][24][25] The Rashtrakuta records show that both Chakrayudha and Dharmapala recognised the Rashtrakuta suzerainty. In practice, Dharmapala gained control over North India after Govinda III left for the Deccan. He adopted the title Paramesvara Paramabhattaraka Maharajadhiraja.[11]

Dharmapala was succeeded by his son Devapala, who is regarded as the most powerful Pala ruler.[11] His expeditions resulted in the invasion of Pragjyotisha (present-day Assam) where the king submitted without giving a fight and the Utkala (present-day Orissa) whose king fled from his capital city.[26] The inscriptions of his successors also claim several other territorial conquests by him, but these are highly exaggerated (see the Geography section below).[12][27]

First period of decline

Following the death of Devapala, the Pala empire gradually started disintegrating. Vigrahapala, who was Devapala's nephew, abdicated the throne after a brief rule, and became an ascetic. Vigrahapala's son and successor Narayanapala proved to be a weak ruler. During his reign, the Rashtrakuta king Amoghavarsha defeated the Palas. Encouraged by the Pala decline, the King Harjara of Assam assumed imperial titles and the Sailodbhavas established their power in Orissa.[11]

Naryanapala's son Rajyapala ruled for at least 12 years, and constructed several public utilities and lofty temples. His son Gopala II lost Bengal after a few years of rule, and then ruled only Bihar. The next king, Vigrahapala II, had to bear the invasions from the Chandelas and the Kalachuris. During his reign, the Pala empire disintegrated into smaller kingdoms like Gauda, Radha, Anga and Vanga. Kantideva of Harikela (eastern and southern Bengal) also assumed the title Maharajadhiraja, and established a separate kingdom, later ruled by the Chandra dynasty.[11] The Gauda state (West and North Bengal) was ruled by the Kamboja Pala dynasty. The rulers of this dynasty also bore names ending in the suffix -pala (e.g. Rajyapala, Narayanapala and Nayapala). However, their origin is uncertain, and the most plausible view is that they originated from a Pala official who usurped a major part of the Pala kingdom along with its capital.[11][12]

Revival under Mahipala I

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Coin of the Pala Empire, Mahipala I and later. Circa 988-1161 CE

Mahipala I recovered northern and eastern Bengal within three years of ascending the throne in 988 CE. He also recovered the northern part of the present-day Burdwan division. During his reign, Rajendra Chola I of the Chola Empire frequently invaded Bengal from 1021 to 1023 CE to get Ganges water and in the process, succeeded to humble the rulers, acquiring considerable booty. The rulers of Bengal who were defeated by Rajendra Chola were Dharmapal, Ranasur and Govindachandra, who might have been feudatories under Mahipala I of the Pala Dynasty.[28] Rajendra Chola I also defeated Mahipala, and obtained from the Pala king "elephants of rare strength, women and treasure".[29] Mahipala also gained control of north and south Bihar, probably aided by the invasions of Mahmud of Ghazni, which exhausted the strength of other rulers of North India. He may have also conquered Varanasi and surrounding area, as his brothers Sthirapala and Vasantapala undertook construction and repairs of several sacred structures at Varanasi. Later, the Kalachuri king Gangeyadeva annexed Varanasi after defeating the ruler of Anga, which could have been Mahipala I.[11]

Second period of decline

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Bronze crowned Buddha, Bihar, Pala Empire, 10th-11th century

Nayapala, the son of Mahipala I, defeated the Kalachuri king Karna (son of Ganggeyadeva) after a long struggle. The two later signed a peace treaty at the mediation of the Buddhist scholar Atiśa. During the reign of Nayapala's son Vigrahapala III, Karna once again invaded Bengal but was defeated. The conflict ended with a peace treaty, and Vigrahapala III married Karna's daughter Yauvanasri. Vigrahapala III was later defeated by the invading Chalukya king Vikramaditya VI. The invasion of Vikramaditya VI saw several soldiers from South India into Bengal, which explains the southern origin of the Sena Dynasty.[30] Vigrahapala III also faced another invasion led by the Somavamsi king Mahasivagupta Yayati of Orissa. Subsequently, a series of invasions considerably reduced the power of the Palas. The Varmans occupied eastern Bengal during his reign.[11][12]

Mahipala II, the successor of Vigrahapala III, brought a short-lived reign of military glory. His reign is well-documented by Sandhyakar Nandi in Ramacharitam. Mahipala II imprisoned his brothers Ramapala and Surapala II, on the suspicion that they were conspiring against him. Soon afterwards, he faced a rebellion of vassal chiefs from the Kaibarta (fishermen). A chief named Divya (or Divvoka) killed him and occupied the Varendra region. The region remained under the control of his successors Rudak and Bhima. Surapala II escaped to Magadha and died after a short reign. He was succeeded by his brother Ramapala, who launched a major offensive against Divya's grandson Bhima. He was supported by his maternal uncle Mathana of the Rashtrakuta dynasty, as well as several feudatory chiefs of south Bihar and south-west Bengal. Ramapala conclusively defeated Bhima, and killing him and his family in a cruel manner.[11][12]

Revival under Ramapala

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Maitreya and scenes from the Buddha's life. Folios were probably from the Pala period under Ramapala, considered the last great ruler of the Pala dynasty.

After gaining control of Varendra, Ramapala tried to revive the Pala empire with limited success. He ruled from a new capital at Ramavati, which remained the Pala capital until the dynasty's end. He reduced taxation, promoted cultivation and constructed public utilities. He brought Kamarupa and Rar under his control, and forced the Varman king of east Bengal to accept his suzerainty. He also struggled with the Ganga king for control of present-day Orissa; the Gangas managed to annexe the region only after his death. Ramapala maintained friendly relations with the Chola king Kulottunga to secure support against the common enemies: the Ganas and the Chalukyas. He kept the Senas in check, but lost Mithila to a Karnataka chief named Nanyuadeva. He also held back the aggressive design of the Gahadavala ruler Govindacharndra through a matrimonial alliance.[11][12]

Final decline

Ramapala was the last strong Pala ruler. After his death, a rebellion broke out in Kamarupa during his son Kumarapala's reign. The rebellion was crushed by Vaidyadeva, but after Kumarapala's death, Vaidyadeva practically created a separate kingdom.[11] According to Ramacharitam, Kumarapala's son Gopala III was murdered by his uncle Madanapala. During Madanapala's rule, the Varmans in east Bengal declared independence, and the Eastern Gangas renewed the conflict in Orissa. Madanapala captured Munger from the Gahadavalas, but was defeated by Vijayasena, who gained control of southern and eastern Bengal. A ruler named Govindapala ruled over the Gaya district around 1162 CE, but there is no concrete evidence about his relationship to the imperial Palas. The Pala dynasty was replaced by the Sena dynasty.[12]

Geography

Image
Coin of the Palas, Bengal. Jagaddeva. 12th-13th centuries.

The borders of the Pala Empire kept fluctuating throughout its existence. Though the Palas conquered a vast region in North India at one time, they could not retain it for long due to constant hostility from the Gurjara-Pratiharas, the Rashtrakutas and other less powerful kings.[31]

No records are available about the exact boundaries of original kingdom established by Gopala, but it might have included almost all of the Bengal region.[11] The Pala empire extended substantially under Dharmapala's rule. Apart from Bengal, he directly ruled the present-day Bihar. The kingdom of Kannauj (present-day Uttar Pradesh) was a Pala dependency at times, ruled by his nominee Chakrayudha.[11] While installing his nominee on the Kannauj throne, Dharmapala organised an imperial court. According to the Khalimpur copper plate issued by Dharmapala, this court was attended by the rulers of Bhoja (possibly Vidarbha), Matsya (Jaipur region), Madra (East Punjab), Kuru (Delhi region), Yadu (possibly Mathura, Dwarka or Simhapura in the Punjab), Yavana, Avanti, Gandhara and Kira (Kangra Valley).[12][24] These kings accepted the installation of Chakrayudha on the Kannauj throne, while "bowing down respectfully with their diadems trembling".[32] This indicates that his position as a sovereign was accepted by most rulers, although this was a loose arrangement unlike the empire of the Mauryas or the Guptas. The other rulers acknowledged the military and political supremacy of Dharmapala, but maintained their own territories.[12] The poet Soddhala of Gujarat calls Dharmapala an Uttarapathasvamin ("Lord of the North") for his suzerainty over North India.[33]

The epigraphic records credit Devapala with extensive conquests in hyperbolic language. The Badal pillar inscription of his successor Narayana Pala states that by the wise counsel and policy of his Brahmin minister Darbhapani, Devapala became the suzerain monarch or Chakravarti of the whole tract of Northern India bounded by the Vindhyas and the Himalayas. It also states that his empire extended up to the two oceans (presumably the Arabian Sea and the Bay of Bengal). It also claims that Devpala defeated Utkala (present-day Orissa), the Hunas, the Kambojas, the Dravidas, the Kamarupa (present-day Assam), and the Gurjaras:[11]

• The Gurjara adversary may have been Mihira Bhoja, whose eastward expansion was checked by Devapala
• The identity of the Huna king is uncertain.
• The identity of the Kamboja prince is also uncertain. While an ancient country with the name Kamboja was located in what is now Afghanistan, there is no evidence that Devapala's empire extended that far. Kamboja, in this inscription, could refer to the Kamboja tribe that had entered North India (see Kamboja Pala dynasty).
• The Dravida king is usually identified with the Rashtrakuta king Amoghavarsha. Some scholars believe that the Dravida king could have been the Pandya ruler Shri Mara Shri Vallabha, since "Dravida" usually refers to the territory south of the Krishna river. According to this theory, Devapala could have been helped in his southern expedition by the Chandela king Vijaya. In any case, Devapala's gains in the south, if any, were temporary.

The claims about Devapala's victories are exaggerated, but cannot be dismissed entirely: there is no reason to doubt his conquest of Utkala and Kamarupa. Besides, the neighbouring kingdoms of Rashtrakutas and the Gurjara-Pratiharas were weak at the time, which might have helped him extend his empire.[27] Devapala is also believed to have led an army up to the Indus river in Punjab.[11]

The empire started disintegrated after the death of Devapala, and his successor Narayanapala lost control of Assam and Orissa. He also briefly lost control over Magadha and north Bengal. Gopala II lost control of Bengal, and ruled only from a part of Bihar. The Pala empire disintegrated into smaller kingdoms during the reign of Vigrahapala II. Mahipala recovered parts of Bengal and Bihar. His successors lost Bengal again. The last strong Pala ruler, Ramapala, gained control of Bengal, Bihar, Assam and parts of Orissa.[11] By the time of Madanapala's death, the Pala kingdom was confined to parts of central and east Bihar along with northern Bengal.[11]

Administration

The Pala rule was monarchial. The king was the centre of all power. Pala kings would adopt imperial titles like Parameshwara, Paramvattaraka, Maharajadhiraja. Pala kings appointed Prime Ministers. The Line of Garga served as the Prime Ministers of the Palas for 100 years.

• Garga
• Darvapani (or Darbhapani)
• Someshwar
• Kedarmisra
• Bhatta Guravmisra

Pala Empire was divided into separate Bhuktis (Provinces). Bhuktis were divided into Vishayas (Divisions) and Mandalas (Districts). Smaller units were Khandala, Bhaga, Avritti, Chaturaka, and Pattaka. Administration covered widespread area from the grass root level to the imperial court.[34]

The Pala copperplates mention following administrative posts:[35]

• Raja
• Rajanyaka
• Ranaka (possibly subordinate chiefs)
• Samanta and Mahasamanta (Vassal kings)
• Mahasandhi-vigrahika (Foreign minister)
• Duta (Head Ambassador)
• Rajasthaniya (Deputy)
• Aggaraksa (Chief guard)
• Sasthadhikrta (Tax collector)
• Chauroddharanika (Police tax)
• Shaulkaka (Trade tax)
• Dashaparadhika (Collector of penalties)
• Tarika (Toll collector for river crossings)
• Mahaksapatalika (Accountant)
• Jyesthakayastha (Dealing documents)
• Ksetrapa (Head of land use division) and Pramatr (Head of land measurements)
• Mahadandanayaka or Dharmadhikara (Chief justice)
• Mahapratihara
• Dandika
• Dandapashika
• Dandashakti (Police forces)
• Khola (Secret service).
• Agricultural posts like Gavadhakshya (Head of dairy farms)
• Chhagadhyakshya (Head of goat farms)
• Meshadyakshya (Head of sheep farms)
• Mahishadyakshya (Head of Buffalo farms) and many other like Vogpati
• Vishayapati
• Shashtadhikruta
• Dauhshashadhanika
• Nakadhyakshya

Culture

Religion


Image
Nalanda is considered one of the first great universities in recorded history. It reached its height under the Palas.

Image
Atisha was a Buddhist teacher, who helped establish the Sarma lineages of Tibetan Buddhism.

The Palas were patrons of Mahayana Buddhism. A few sources written much after Gopala's death mention him as a Buddhist, but it is not known if this is true.[36] The subsequent Pala kings were definitely Buddhists. Taranatha states that Gopala was a staunch Buddhist, who had built the famous monastery at Odantapuri.[37] Dharmapala made the Buddhist philosopher Haribhadra his spiritual preceptor. He established the Vikramashila monastery and the Somapura Mahavihara. Taranatha also credits him with establishing 50 religious institutions and patronising the Buddhist author Hariibhadra. Devapala restored and enlarged the structures at Somapura Mahavihara, which also features several themes from the epics Ramayana and Mahabharata. Mahipala I also ordered construction and repairs of several sacred structures at Saranath, Nalanda and Bodh Gaya.[11] The Mahipala geet ("songs of Mahipala"), a set of folk songs about him, are still popular in the rural areas of Bengal.

The Palas developed the Buddhist centres of learnings, such as the Vikramashila and the Nalanda universities. Nalanda, considered one of the first great universities in recorded history, reached its height under the patronage of the Palas. Noted Buddhist scholars from the Pala period include Atisha, Santaraksita, Saraha, Tilopa, Bimalamitra, Dansheel, Dansree, Jinamitra, Jnanasrimitra, Manjughosh, Muktimitra, Padmanava, Sambhogabajra, Shantarakshit, Silabhadra, Sugatasree and Virachan.

As the rulers of Gautama Buddha's land, the Palas acquired great reputation in the Buddhist world. Balaputradeva, the Sailendra king of Java, sent an ambassador to him, asking for a grant of five villages for the construction of a monastery at Nalanda.[38] The request was granted by Devapala. He appointed the Brahmin Viradeva (of Nagarahara, present-day Jalalabad) as the head of the Nalanda monastery. The Buddhist poet Vajradatta (the author of Lokesvarashataka), was in his court.[11] The Buddhist scholars from the Pala empire travelled from Bengal to other regions to propagate Buddhism. Atisha, for example, preached in Tibet and Sumatra, and is seen as one of the major figures in the spread of 11th-century Mahayana Buddhism.

The Palas also supported the Saiva ascetics, typically the ones associated with the Golagi-Math.[39] Narayana Pala himself established a temple of Shiva, and was present at the place of sacrifice by his Brahmin minister.[40] Queen of King Madanapaladeva, namely Chitramatika, made a gift of land to a Brahmin named Bateswara Swami as his remuneration for chanting the Mahabharata at her request, according to the principle of the Bhumichhidranyaya. Besides the images of the Buddhist deities, the images of Vishnu, Siva and Sarasvati were also constructed during the Pala dynasty rule.[41]

Literature

The Palas patronised several Sanskrit scholars, some of whom were their officials. The Gauda riti style of composition was developed during the Pala rule. Many Buddhist Tantric works were authored and translated during the Pala rule. Besides the Buddhist scholars mentioned in the Religion section above, Jimutavahana, Sandhyakar Nandi, Madhava-kara, Suresvara and Chakrapani Datta are some of the other notable scholars from the Pala period.[11]

The notable Pala texts on philosophy include Agama Shastra by Gaudapada, Nyaya Kundali by Sridhar Bhatta and Karmanushthan Paddhati by Bhatta Bhavadeva. The texts on medicine include

• Chikitsa Samgraha, Ayurveda Dipika, Bhanumati, Shabda Chandrika and Dravya Gunasangraha by Chakrapani Datta
• Shabda-Pradipa, Vrikkhayurveda and Lohpaddhati by Sureshwara
• Chikitsa Sarsamgraha by Vangasena
• Sushrata by Gadadhara Vaidya
• Dayabhaga, Vyavohara Matrika and Kalaviveka by Jimutavahana

Sandhyakar Nandi's semi-fictional epic Ramacharitam (12th century) is an important source of Pala history.

A form of the proto-Bengali language can be seen in the Charyapadas composed during the Pala rule.[11]

Art and architecture

The Pala school of sculptural art is recognised as a distinct phase of the Indian art, and is noted for the artistic genius of the Bengal sculptors.[42] It is influenced by the Gupta art.[43]

The Pala style was inherited and continued to develop under the Sena Empire. During this time, the style of sculpture changed from "Post-Gupta" to a distinctive style that was widely influential in other areas and later centuries. Deity figures became more rigid in posture, very often standing with straight legs close together, and figures were often heavily loaded with jewellery; they very often have multiple arms, a convention allowing them to hold many attributes and display mudras. The typical form for temple images is a slab with a main figure, rather over half life-size, in very high relief, surrounded by smaller attendant figures, who might have freer tribhanga poses. Critics have found the style tending towards over-elaboration. The quality of the carving is generally very high, with crisp, precise detail. In east India, facial features tend to become sharp.[44]

Much larger numbers of smaller bronze groups of similar composition have survived than from previous periods. Probably the numbers produced were increasing. These were mostly made for domestic shrines of the well-off, and from monasteries. Gradually, Hindu figures come to outnumber Buddhist ones, reflecting the terminal decline of Indian Buddhism, even in east India, its last stronghold.[45]

Image
A basalt statue of Lalita flanked by Gaṇeśa and Kārttikeya

Image
Carved shankhas

Image
Sculpture of Khasarpana Lokesvara from Nalanda

Image
Sculpture of Varaha avatar of Lord Vishnu

Image
Jina Rishabhanatha

As noted earlier, the Palas built a number of monasteries and other sacred structures. The Somapura Mahavihara in present-day Bangladesh is a World Heritage Site. It is a monastery with 21 acre (85,000 m²) complex has 177 cells, numerous stupas, temples and a number of other ancillary buildings. The gigantic structures of other Viharas, including Vikramashila, Odantapuri, and Jagaddala are the other masterpieces of the Palas. These mammoth structures were mistaken by the forces of Bakhtiyar Khalji as fortified castles and were demolished. The art of Bihar and Bengal during the Pala and Sena dynasties influenced the art of Nepal, Burma, Sri Lanka and Java.[46]

Image
Somapura Mahavihara, a World Heritage Site, was built by Dharmapala

Image
Central shrine decor at Somapura

Image
Ruins of Vikramashila

List of Pala rulers

Most of the Pala inscriptions mention only the regnal year as the date of issue, without any well-known calendar era. Because of this, the chronology of the Pala kings is hard to determine.[47] Based on their different interpretations of the various epigraphs and historical records, different historians estimate the Pala chronology as follows:[48]

RC Majumdar (1971)[49] AM Chowdhury (1967)[50] BP Sinha (1977)[51][failed verification] DC Sircar (1975–76)[52] D. K. Ganguly (1994)[47]
Gopala I 750–770 756–781 755–783 750–775 750–774
Dharmapala 770–810 781–821 783–820 775–812 774–806
Devapala 810–c. 850 821–861 820–860 812–850 806–845
Mahendrapala NA (Mahendrapala's existence was conclusively established through a copper-plate charter discovered later.) 845–860
Shurapala I 850–853 861–866 860–865 850–858 860–872
Vigrahapala I 858–60 872–873
Narayanapala 854–908 866–920 865–920 860–917 873–927
Rajyapala 908–940 920–952 920–952 917–952 927–959
Gopala II 940–957 952–969 952–967 952–972 959–976
Vigrahapala II 960–c. 986 969–995 967–980 972–977 976–977
Mahipala I 988–c. 1036 995–1043 980–1035 977–1027 977–1027
Nayapala 1038–1053 1043–1058 1035–1050 1027–1043 1027–1043
Vigrahapala III 1054–1072 1058–1075 1050–1076 1043–1070 1043–1070
Mahipala II 1072–1075 1075–1080 1076–1078/9 1070–1071 1070–1071
Shurapala 1075–1077 1080–1082 1071–1072 1071–1072
Ramapala 1077–1130 1082–1124 1078/9–1132 1072–1126 1072–1126
Kumarapala 1130–1125 1124–1129 1132–1136 1126–1128 1126–1128
Gopala III 1140–1144 1129–1143 1136–1144 1128–1143 1128–1143
Madanapala 1144–1162 1143–1162 1144–1161/62 1143–1161 1143–1161
Govindapala 1155–1159 NA 1162–1176 or 1158–1162 1161–1165 1161–1165
Palapala NA NA NA 1165–1199 1165–1200

Note:[48]

• Earlier historians believed that Vigrahapala I and Shurapala I were the two names of the same person. Now, it is known that these two were cousins; they either ruled simultaneously (perhaps over different territories) or in rapid succession.
• AM Chowdhury rejects Govindapala and his successor Palapala as the members of the imperial Pala dynasty.
• According to BP Sinha, the Gaya inscription can be read as either the "14th year of Govindapala's reign" or "14th year after Govindapala's reign". Thus, two sets of dates are possible.


Military

The highest military officer in the Pala empire was the Mahasenapati (commander-in-chief). The Palas recruited mercenary soldiers from a number of kingdoms, including Malava, Khasa, Huna, Kulika, Kanrata, Lata, Odra and Manahali. According to the contemporary accounts, the Rashtrakutas had the best infantry, the Gurjara-Pratiharas had the finest cavalry and the Palas had the largest elephant force. The Arab merchant Sulaiman states that the Palas had an army bigger than those of the Balhara (possibly the Rashtrakutas) and the king of Jurz (possibly the Gurjara-Pratiharas). He also states that the Pala army employed 10,000–15,000 men for fuelling and washing clothes. He further claims that during the battles, the Pala king would lead 50,000 war elephants. Sulaiman's accounts seem to be based on exaggerated reports; Ibn Khaldun mentions the number of elephants as 5,000.[53]

Since Bengal did not have a good native breed of horses, the Palas imported their cavalry horses from the foreigners, including the Kambojas. They also had a navy, used for both mercantile and defence purposes.[54]

See also

• Middle kingdoms of India
• Nalanda
• Vikramashila
• Somapura Mahavihara
• Jagaddala Mahavihara
• Odantapuri
• Kurkihar hoard

Sources

The main sources of information about the Pala empire include:[55]

Pala accounts

• Various epigraphs, coins, sculptures and architecture
• Ramacharita, a Sanskrit work by Abhinanda (9th century)
• Ramacharitam, a Sanskrit epic by Sandhyakar Nandi (12th century)
• Subhasita Ratnakosa, a Sanskrit compilation by Vidyakara (towards the end of the Pala rule)


Other accounts

• Silsiltut-Tauarikh by the Arab merchant Suleiman (951 CE), who referred to the Pala kingdom as Ruhmi or Rahma
• Dpal dus khyi 'khor lo'i chos bskor gyi byung khungs nyer mkh (History of Buddhism in India) by Taranatha (1608), contains a few traditional legends and hearsays about the Pala rule
• Ain-i-Akbari by Abu'l-Fazl (16th-century)


References

1. Schwartzberg, Joseph E. (1978). A Historical atlas of South Asia. Chicago: University of Chicago Press. p. 146, map XIV.2 (g). ISBN 0226742210.
2. Michael C. Howard (2012). Transnationalism in Ancient and Medieval Societies: The Role of Cross-Border Trade and Travel. McFarland. p. 72. ISBN 978-0-7864-9033-2.
3. Huntington 1984, p. 56.
4. Sengupta 2011, p. 102.
5. Bajpai, Lopamudra Maitra (2020). India, Sri Lanka and the SAARC Region: History, Popular Culture and Heritage. Abingdon: Taylor & Francis. p. 141. ISBN 978-1-00-020581-7.
6. The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period. In: Genesis and Development of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 41–350.
7. Sailendra Nath Sen (1999). Ancient Indian History and Civilization. New Age International. pp. 280–. ISBN 978-81-224-1198-0.
8. R. C. Majumdar (1977). Ancient India. Motilal Banarsidass. pp. 268–. ISBN 978-81-208-0436-4.
9. Raj Kumar (2003). Essays on Ancient India. Discovery Publishing House. p. 199. ISBN 978-81-7141-682-0.
10. Sailendra Nath Sen (1999). Ancient Indian History and Civilization. New Age International. pp. 280–. ISBN 978-81-224-1198-0.
11. Sailendra Nath Sen (1999). Ancient Indian History and Civilization. New Age International. pp. 277–287. ISBN 978-81-224-1198-0.
12. Sengupta 2011, pp. 39–49.
13. Bagchi 1993, p. 37.
14. Vasily Vasilyev (December 1875). Translated by E. Lyall. "Taranatea's Account of the Magadha Kings". The Indian Antiquary. IV: 365–66.
15. Ramaranjan Mukherji; Sachindra Kumar Maity (1967). Corpus of Bengal Inscriptions Bearing on History and Civilization of Bengal. Calcutta: Firma K.L. Mukhopadhyay. p. 11.
16. J. C. Ghosh (1939). "Caste and Chronology of the Pala Kings of Bengal". The Indian Historical Quarterly. IX (2): 487–90.
17. The Caste of the Palas, The Indian Culture, Vol IV, 1939, pp. 113–114, B Chatterji
18. M. N. Srinivas (1995). Social Change in Modern India. Orient Blackswan. p. 9. ISBN 978-81-250-0422-6.
19. Metcalf, Thomas R. (1971). Modern India: An Interpretive Anthology. Macmillan. p. 115.
20. André Wink (1990). Al-Hind, the Making of the Indo-Islamic World. Brill. p. 265. ISBN 90-04-09249-8.
21. Ishwari Prasad (1940). History of Mediaeval India. p. 20 fn.
22. Biplab Dasgupta (2005). European Trade and Colonial Conquest. Anthem Press. pp. 341–. ISBN 978-1-84331-029-7.
23. John Andrew Allan; Sir T. Wolseley Haig (1934). The Cambridge Shorter History of India. Macmillan Company. p. 143.
24. Bindeshwari Prasad Sinha (1977). Dynastic History of Magadha. New Delhi: Abhinav Publications. p. 177. ISBN 978-81-7017-059-4. Dharmapāla after defeating Indrāyudha and capturing Kanuaj made it over to Cakrāyudha, who was a vassal king of Kanuaj subordinate to Dharmapāla ... Dharmapāla was thus acknowledged paramount ruler of almost whole of North India as the Bhojas of Berar, Kīra (Kangra district), Gandhāra (West Punjab), Pañcāla (Ramnagar area of U.P.), Kuru (eastern Punjab), Madra (Central Punjab), Avanti (Malwa), Yadus (Mathura or Dwarka or Siṁhapura in the Punjab), Matsya (a part of Rajputana) were his vassals.
25. Bindeshwari Prasad Sinha (1977). Dynastic History of Magadha. New Delhi: Abhinav Publications. p. 179. ISBN 978-81-7017-059-4. Nāgabhaṭa-II defeated Cakrāyudha and occupied Kanauj ... battle between the king of Vaṅga and Nāgabhaṭa in which the latter emerged victorious ... may have been fought at Mudgagiri (Monghyr in Bihar). If so, it shows the utter humiliation of Dharmapāla and strengthens the suspicion that as a revenge he might have surrendered to and welcomed Govinda III when he invaded North India.
26. Bhagalpur Charter of Narayanapala, year 17, verse 6, The Indian Antiquary, XV p. 304.
27. Bindeshwari Prasad Sinha (1977). Dynastic History of Magadha. New Delhi: Abhinav Publications. p. 185. ISBN 978-81-7017-059-4.
28. Sengupta 2011, p. 45.
29. John Keay (2000). India: A History. Grove Press. p. 220. ISBN 978-0-8021-3797-5.
30. John Andrew Allan; Sir T. Wolseley Haig (1934). The Cambridge Shorter History of India. Macmillan Company. p. 10.
31. Bagchi 1993, p. 4.
32. Paul 1939, p. 38.
33. Bagchi 1993, p. 39–40.
34. Paul 1939, p. 122–124.
35. Paul 1939, p. 111–122.
36. Huntington 1984, p. 39.
37. Taranatha (1869). Târanâtha's Geschichte des Buddhismus in Indien [History of Buddhism in India] (in German). Translated by Anton Schiefner. St. Petersburg: Imperial Academy of Sciences. p. 206. hdl:2027/uva.x004196825. Zur Zeit des Königs Gopâla oder Devapâla wurde auch das Otautapuri-Vihâra errichtet.
38. P. N. Chopra; B. N. Puri; M. N. Das; A. C. Pradhan, eds. (2003). A Comprehensive History of Ancient India (3 Vol. Set). Sterling. pp. 200–202. ISBN 978-81-207-2503-4.
39. Bagchi 1993, p. 19.
40. Bagchi 1993, p. 100.
41. Krishna Chaitanya (1987). Arts of India. Abhinav Publications. p. 38. ISBN 978-81-7017-209-3.
42. Chowdhury, AM (2012). "Pala Dynasty". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
43. Rustam Jehangir Mehta (1981). Masterpieces of Indian bronzes and metal sculpture. Taraporevala. p. 21. ISBN 9780865900479.
44. Harle, 212-216; Craven, 170, 172-176
45. Harle, 212; Craven, 176
46. Stella Kramrisch (1994). Exploring India's Sacred Art Selected Writings of Stella Kramrisch. Motilal Banarsidass Publishe. p. 208. ISBN 978-81-208-1208-6.
47. Dilip Kumar Ganguly (1994). Ancient India, History and Archaeology. Abhinav. pp. 33–41. ISBN 978-81-7017-304-5.
48. Susan L. Huntington (1984). The "Påala-Sena" Schools of Sculpture. Brill Archive. pp. 32–39. ISBN 90-04-06856-2.
49. R. C. Majumdar (1971). History of Ancient Bengal. G. Bharadwaj. p. 161–162.
50. Abdul Momin Chowdhury (1967). Dynastic history of Bengal, c. 750-1200 CE. Asiatic Society of Pakistan. pp. 272–273.
51. Bindeshwari Prasad Sinha (1977). Dynastic History of Magadha, Cir. 450–1200 A.D. Abhinav Publications. pp. 253–. ISBN 978-81-7017-059-4.
52. Dineshchandra Sircar (1975–76). "Indological Notes - R.C. Majumdar's Chronology of the Pala Kings". Journal of Ancient Indian History. IX: 209–10.
53. Paul 1939, p. 139–143.
54. Paul 1939, p. 143–144.
55. Bagchi 1993, pp. 2–3.

Bibliography

• Bagchi, Jhunu (1993). The History and Culture of the Pālas of Bengal and Bihar, Cir. 750 A.D.–cir. 1200 A.D. Abhinav Publications. ISBN 978-81-7017-301-4.
• Craven, Roy C., Indian Art: A Concise History, 1987, Thames & Hudson (Praeger in USA), ISBN 0500201463
• Harle, J. C., The Art and Architecture of the Indian Subcontinent, 2nd edn. 1994, Yale University Press. (Pelican History of Art), ISBN 0300062176
• Huntington, Susan L. (1984). The "Påala-Sena" Schools of Sculpture. Brill Archive. ISBN 90-04-06856-2.
• Paul, Pramode Lal (1939). The Early History of Bengal. Indian History. 1. Indian Research Institute. Archived from the original on 17 August 2016. Retrieved 28 March 2014.
• Sengupta, Nitish K. (2011). Land of Two Rivers: A History of Bengal from the Mahabharata to Mujib. Penguin Books India. pp. 39–49. ISBN 978-0-14-341678-4.
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