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76-603: Hormizd (sometimes spelled Hormuzd and Graecized Hormisdas or Ormisdas ) is an Iranian name derived from the name of the god Ahura Mazda . It may refer to: Any of the several kings and members of the Sasanian dynasty of Persia: Other people with the name Hormizd or Hormisdas: Other uses: Iranian languages The Iranian languages are grouped in three stages: Old Iranian (until 400 BCE), Middle Iranian (400 BCE – 900 CE) and New Iranian (since 900 CE). The two directly-attested Old Iranian languages are Old Persian (from

152-544: A "reformation" within Hinduism needed to occur, comparable to the Christian Reformation. In his view, "if there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed... Whenever we can trace back a religion to its first beginnings, we find it free from many blemishes that affected it in its later states". He used his links with

228-400: A belief that Christianity possessed the fullest truth of all living religions. Twenty-first century scholars of religion, far from accusing Müller of being anti-Christian, have critically examined Müller's theological project as evidence for a bias towards Christian conceptions of God in early academic religious studies . Müller attempted to formulate a philosophy of religion that addressed

304-519: A crusade against Divine revelation, against Jesus Christ, and against Christianity". The blasphemous lectures were, he continued, "the proclamation of atheism under the guise of pantheism" and "uprooted our idea of God, for it repudiated the idea of a personal God". Similar accusations had already led to Müller's exclusion from the Boden chair in Sanskrit in favour of the conservative Monier Monier-Williams . By

380-440: A deep-seated mine of spirituality somewhere behind; that noble wife, the helpmate of his life through his long and arduous task of exciting interest, overriding opposition and contempt, and at last creating a respect for the thoughts of the sages of ancient India—the trees, the flowers, the calmness, and the clear sky—all these sent me back in imagination to the glorious days of ancient India, the days of our brahmarshis and rajarshis,

456-514: A derivative of Proto-Indo-European language *ar-yo- , meaning "one who assembles (skilfully)". In the Iranic languages spoken on the plateau, the gentilic is attested as a self-identifier, included in ancient inscriptions and the literature of the Avesta , and remains also in other Iranian ethnic names Alan ( Ossetian : Ир Ir ) and Iron ( Ирон ). When used as a linguistic term Iranian

532-577: A life, not for this life only, but a transfigured and eternal life—again I should point to India. Müller conjectured that the introduction of Islam in India in the 11th century had a deep effect on the psyche and behaviour of Hindus in another lecture, "Truthful Character of the Hindus": The other epic poem too, the Mahabharata , is full of episodes showing a profound regard for truth. (...) Were I to quote from all

608-409: A missionary, that makes one dependent on the parsons... I should like to live for ten years quite quietly and learn the language, try to make friends, and see whether I was fit to take part in a work, by means of which the old mischief of Indian priestcraft could be overthrown and the way opened for the entrance of simple Christian teaching... In his career, Müller several times expressed the view that

684-769: A motion that Müller's teaching was "subversive of the Christian faith, and fitted to spread pantheistic and infidel views amongst the students and others" and questioned Müller's appointment as lecturer. An even stronger attack on Müller was made by Monsignor Alexander Munro in St Andrew's Cathedral . Munro, an officer of the Roman Catholic Church in Scotland (and Provost of the Catholic Cathedral of Glasgow from 1884 to 1892), declared that Müller's lectures "were nothing less than

760-421: A new form of literature combining Western and Indian traditions. In 1868 he wrote to George Campbell , the newly appointed Secretary of State for India : India has been conquered once, but India must be conquered again, and that second conquest should be a conquest by education. Much has been done for education of late, but if the funds were tripled and quadrupled, that would hardly be enough (...) By encouraging

836-541: A study of their own ancient literature, as part of their education, a national feeling of pride and self-respect will be reawakened among those who influence the large masses of the people. A new national literature may spring up, impregnated with Western ideas, yet retaining its native spirit and character (...) A new national literature will bring with it a new national life, and new moral vigour. As to religion, that will take care of itself. The missionaries have done far more than they themselves seem to be aware of, nay, much of

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912-503: A third-century inscription at Naqsh-e Rostam , with the accompanying Parthian inscription using the term Aryān , in reference to the Iranian peoples . The Middle-Iranian ērān and aryān are oblique plural forms of gentilic nouns ēr- (Middle Persian) and ary- (Parthian), both deriving from Proto-Iranian language *arya- (meaning " Aryan ", i.e. "of the Iranians"), recognized as

988-443: Is applied to any language which descends from the ancestral Proto-Iranian language . Some scholars such as John R. Perry prefer the term Iranic as the anthropological name for the linguistic family and ethnic groups of this category, and Iranian for anything about the modern country of Iran . He uses the same analogue as in differentiating German from Germanic or differentiating Turkish and Turkic . This use of

1064-611: Is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar" and that "the blackest Hindus represent an earlier stage of Aryan speech and thought than the fairest Scandinavians". Müller put forward and promoted the theory of a " Turanian " family of languages or speech, comprising the Finnic , Samoyedic , "Tataric" ( Turkic ), Mongolic and Tungusic languages. According to Müller, these five languages were those "spoken in Asia or Europe not included under

1140-458: Is best attested in one of the three languages of the Behistun inscription, composed c.  520 BCE , and which is the last inscription (and only inscription of significant length) in which Old Persian is still grammatically correct. Later inscriptions are comparatively brief, and typically simply copies of words and phrases from earlier ones, often with grammatical errors, which suggests that by

1216-408: Is indistinguishable from effects due to other causes). In addition to Old Persian and Avestan, which are the only directly attested Old Iranian languages, all Middle Iranian languages must have had a predecessor "Old Iranian" form of that language, and thus can all be said to have had an (at least hypothetical) "Old" form. Such hypothetical Old Iranian languages include Old Parthian . Additionally,

1292-495: Is much riper for Christianity than Rome or Greece were at the time of St. Paul. The rotten tree has for some time had artificial supports, because its fall would have been inconvenient for the government. But if the Englishman comes to see that the tree must fall, sooner or later, then the thing is done... I should like to lay down my life, or at least to lend my hand to bring about this struggle... I do not at all like to go to India as

1368-451: Is not known where that dialect (or dialects) was spoken either. Certain is only that Avestan (all forms) and Old Persian are distinct, and since Old Persian is "western", and Avestan was not Old Persian, Avestan acquired a default assignment to "eastern". Further confusing the issue is the introduction of a western Iranian substrate in later Avestan compositions and redactions undertaken at the centers of imperial power in western Iran (either in

1444-437: Is not only not true, but the very opposite of the truth. As to modern times, and I date them from about 1000 after Christ (AD), I can only say that, after reading the accounts of the terrors and horrors of Mohammedan rule, my wonder is that so much of native virtue and truthfulness should have survived. You might as well expect a mouse to speak the truth before a cat, as a Hindu before a Mohammedan judge. Swami Vivekananda , who

1520-564: Is only "Eastern Iranian" in the sense that it is not Western. The Iranian languages all descend from a common ancestor: Proto-Iranian , which itself evolved from Proto-Indo-Iranian . This ancestor language is speculated to have origins in Central Asia , and the Andronovo culture of the Bronze Age is suggested as a candidate for the common Indo-Iranian culture around 2000 BCE. The language

1596-545: Is very archaic, and at roughly the same stage of development as Rigvedic Sanskrit . On the other hand, Younger Avestan is at about the same linguistic stage as Old Persian, but by virtue of its use as a sacred language retained its "old" characteristics long after the Old Iranian languages had yielded to their Middle Iranian stage. Unlike Old Persian, which has Middle Persian as its known successor, Avestan has no clearly identifiable Middle Iranian stage (the effect of Middle Iranian

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1672-536: The Rig-Veda . Müller translated the Rigveda Samhita book written by the 14th century Sanskrit scholar Sayanacharya from Sanskrit to English. Müller was greatly impressed by Ramakrishna Paramhansa , his contemporary and proponent of Vedantic philosophy, and wrote several essays and books about him. For Müller, the study of the language had to relate to the study of the culture in which it had been used. He came to

1748-630: The Upanishads for Schelling, and continued to research Sanskrit under Franz Bopp , the first systematic scholar of the Indo-European languages (IE). Schelling led Müller to relate the history of language to the history of religion. At this time, Müller published his first book, a German translation of the Hitopadesa , a collection of Indian fables . In 1845, Müller moved to Paris to study Sanskrit under Eugène Burnouf . Burnouf encouraged him to publish

1824-1160: The Achaemenid Empire ) and Old Avestan (the language of the Avesta ). Of the Middle Iranian languages, the better understood and recorded ones are Middle Persian (from the Sasanian Empire ), Parthian (from the Parthian Empire ), and Bactrian (from the Kushan and Hephthalite empires). As of 2000s , Ethnologue estimates that there are 86 languages in the group. Pontic Steppe Caucasus East Asia Eastern Europe Northern Europe Pontic Steppe Northern/Eastern Steppe Europe South Asia Steppe Europe Caucasus India Indo-Aryans Iranians East Asia Europe East Asia Europe Indo-Aryan Iranian Indo-Aryan Iranian Others European The term Iran derives directly from Middle Persian Ērān , first attested in

1900-629: The Bavarian Maximilian Order for Science and Art ; and he was made a member of the Privy Council of the United Kingdom . Max Müller was born into a cultured family on 6 December 1823 in Dessau , the son of Wilhelm Müller , a lyric poet whose verse Franz Schubert had set to music in his song-cycles Die schöne Müllerin , and Winterreise . His mother, Adelheid Müller (née von Basedow),

1976-626: The Brahmo Samaj to encourage such a reformation on the lines pioneered by Ram Mohan Roy . Müller believed that the Brahmos would engender an Indian form of Christianity and that they were in practice "Christians, without being Roman Catholics, Anglicans or Lutherans". In the Lutheran tradition, he hoped that the "superstition" and idolatry, which he considered to be characteristic of modern popular Hinduism, would disappear. Müller wrote: The translation of

2052-751: The Lutheran faith in which he had been brought up. According to G. Beckerlegge, "Müller's background as a Lutheran German and his identification with the Broad Church party" led to "suspicion by those opposed to the political and religious positions that they felt Müller represented", particularly his latitudinarianism . Although Müller took a strong religious and academic interest in Hinduism and other non-Christian religions, and often compared Christianity to religions that many traditional Protestants would have regarded as primitive or false, he grounded his Perennialism in

2128-471: The Veda will hereafter tell to a great extent on the fate of India, and on the growth of millions of souls in that country. It is the root of their religion, and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last 3,000 years... one ought to be up and doing what may be God's work. Müller hoped that increased funding for education in India would promote

2204-593: The gymnasium (grammar school) at Dessau when he was six years old. In 1835, at the age of twelve, he was sent to live in the house of Carl Gustav Carus and attend the Nicolai School at Leipzig , where he continued his studies of music and classics. It was during his time in Leipzig that he frequently met Felix Mendelssohn . In need of a scholarship to attend Leipzig University , Müller successfully sat his abitur examination at Zerbst . While preparing, he found that

2280-472: The 1880s Müller was being courted by Charles Godfrey Leland , Theosophist Helena Blavatsky , and other writers who were seeking to assert the merits of pagan religious traditions over Christianity. The designer Mary Fraser Tytler stated that Müller's book Chips from a German Workshop (a collection of his essays) was her "Bible", which helped her to create a multi-cultural sacred imagery. Müller distanced himself from these developments, and remained within

2356-428: The 4th century BCE the transition from Old Persian to Middle Persian was already far advanced, but efforts were still being made to retain an "old" quality for official proclamations. The other directly attested Old Iranian dialects are the two forms of Avestan , which take their name from their use in the Avesta , the liturgical texts of indigenous Iranian religion that now goes by the name of Zoroastrianism but in

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2432-551: The Arian [sic] and Semitic families, with the exception perhaps of the Chinese and its dialects". In addition, they were "nomadic languages," in contrast to the other two families (Aryan and Semitic), which he called State or political languages. The idea of a Turanian family of languages was not accepted by everyone at the time. Although the term "Turanian" quickly became an archaism (unlike "Aryan"), it did not disappear completely. The idea

2508-460: The Avesta itself is simply known as vohu daena (later: behdin ). The language of the Avesta is subdivided into two dialects, conventionally known as "Old (or 'Gathic') Avestan", and "Younger Avestan". These terms, which date to the 19th century, are slightly misleading since 'Younger Avestan' is not only much younger than 'Old Avestan', but also from a different geographic region. The Old Avestan dialect

2584-589: The Eastern category. The two languages of the Western group were linguistically very close to each other, but quite distinct from their eastern counterparts. On the other hand, the Eastern group was an areal entity whose languages retained some similarity to Avestan. They were inscribed in various Aramaic -derived alphabets which had ultimately evolved from the Achaemenid Imperial Aramaic script , though Bactrian

2660-478: The Indo-European father-god appears under various names: Zeus , Jupiter , Dyaus Pita . For Müller all these names can be traced to the word "Dyaus", which he understood to imply "shining" or "radiance". This leads to the terms "deva", "deus", "theos" as generic terms for a god, and to the names "Zeus" and "Jupiter" (derived from deus-pater). In this way a metaphor becomes personified and fixed. In 1888, Müller

2736-488: The Indo-European language group had started to lead to much speculation about the relationship between Greco-Roman cultures and those of more ancient peoples. In particular the Vedic culture of India was thought to have been the ancestor of European Classical cultures. Scholars sought to compare the genetically related European and Asian languages to reconstruct the earliest form of the root-language. The Vedic language, Sanskrit ,

2812-461: The age. He analyzed mythologies as rationalisations of natural phenomena, primitive beginnings that we might denominate " protoscience " within a cultural evolution. Müller proposed an early, mystical interpretation of theistic evolution , using Darwinism as a critique of mechanical philosophy . In 1870 Müller gave a short course of three lectures for the British Institution on language as

2888-446: The ancient speakers of Iranian languages. Of that variety of languages/dialects, direct evidence of only two has survived. These are: Indirectly attested Old Iranian languages are discussed below . Old Persian was an Old Iranian dialect as it was spoken in southwestern Iran (the modern-day province of Fars ) by the inhabitants of Parsa , Persia, or Persis who also gave their name to their region and language. Genuine Old Persian

2964-525: The attention even of those who have studied Plato and Kant—I should point to India. And if I were to ask myself from what literature we, here in Europe, we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human,

3040-464: The barrier between man and beast, which he called "On Darwin's Philosophy of Language". Müller specifically disagreed with Darwin's theories on the origin of language and that the language of man could have developed from the language of animals. In 1873, he sent a copy of his lectures to Darwin reassuring him that, though he differed from some of Darwin's conclusions, he was one of his "diligent readers and sincere admirers". Müller's work contributed to

3116-559: The best people voted for me, the Professors almost unanimously, but the vulgus profanum made the majority". Later in 1868, Müller became Oxford's first professor of comparative philology , a position founded on his behalf. He held this chair until his death, although he retired from its active duties in 1875. In 1844, prior to commencing his academic career at Oxford, Müller studied in Berlin with Friedrich Schelling . He began to translate

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3192-638: The collection of the British East India Company . While there he persuaded the company to allow him to undertake a critical edition of the Rig-Veda, a task he pursued over many years (1849–1874). For Müller, the culture of the Vedic peoples represented a form of nature worship , an idea clearly influenced by Romanticism. Müller shared many of the ideas associated with Romanticism , which coloured his account of ancient religions, in particular his emphasis on

3268-657: The complete Rigveda , making use of the manuscripts available in England. He moved to England in 1846 to study Sanskrit texts in the collection of the East India Company . He supported himself at first with creative writing, his novel German Love being popular in its day. Müller's connections with the East India Company and with Sanskritists based at Oxford University led to a career in Britain, where he eventually became

3344-459: The crisis of faith engendered by the historical and critical study of religion by German scholars on the one hand, and by the Darwinian revolution on the other. He was wary of Darwin's work on human evolution, and attacked his view of the development of human faculties. His work was taken up by cultural commentators such as his friend John Ruskin , who saw it as a productive response to the crisis of

3420-516: The days of the great vanaprasthas, the days of Arundhatis and Vasishthas. It was neither the philologist nor the scholar that I saw, but a soul that is every day realizing its oneness with the universe. During the course of his Gifford Lectures on the subject of natural religion , Müller was severely criticised for being anti-Christian. In 1891, at a meeting of the Established Presbytery of Glasgow , Mr. Thomson (Minister of Ladywell) moved

3496-520: The developing interest in Aryan culture, which often set Indo-European ("Aryan") traditions in opposition to Semitic religions. He was "deeply saddened by the fact that these classifications later came to be expressed in racist terms", as this was far from his intention. For Müller, the discovery of common Indian and European ancestry was a powerful argument against racism, arguing that "an ethnologist who speaks of Aryan race, Aryan blood, Aryan eyes and hair,

3572-409: The existence of unattested languages can sometimes be inferred from the impact they had on neighbouring languages. Such transfer is known to have occurred for Old Persian, which has (what is called) a " Median " substrate in some of its vocabulary. Also, foreign references to languages can also provide a hint to the existence of otherwise unattested languages, for example through toponyms/ethnonyms or in

3648-693: The far northwest; and the hypothetical "Old Parthian" (the Old Iranian ancestor of Parthian) in the near northwest, where original *dw > *b (paralleling the development of *ćw). What is known in Iranian linguistic history as the "Middle Iranian" era is thought to begin around the 4th century BCE lasting through the 9th century. Linguistically the Middle Iranian languages are conventionally classified into two main groups, Western and Eastern . The Western family includes Parthian ( Arsacid Pahlavi) and Middle Persian , while Bactrian , Sogdian , Khwarezmian , Saka , and Old Ossetic ( Scytho - Sarmatian ) fall under

3724-453: The following branches: According to modern scholarship, the Avestan languages are not considered to fall under these categories, and are instead sometimes classified as Central Iranian, since they diverged from Proto-Iranian before the east-west division rose to prominence. It has traditionally been viewed as Eastern Iranian; however, it lacks a large number of Eastern Iranian features and thus

3800-498: The formative influence on early religion of emotional communion with natural forces. He saw the gods of the Rig-Veda as active forces of nature, only partly personified as imagined supernatural persons. From this claim Müller derived his theory that mythology is "a disease of language". By this he meant that myth transforms concepts into beings and stories. In Müller's view, "gods" began as words constructed to express abstract ideas, but were transformed into imagined personalities. Thus

3876-444: The law-books, and from still later works, everywhere you would hear the same key-note of truthfulness vibrating through them all. (...) I say once more that I do not wish to represent the people of India as two hundred and fifty-three millions of angels, but I do wish it to be understood and to be accepted as a fact, that the damaging charge of untruthfulness brought against that people is utterly unfounded with regard to ancient times. It

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3952-429: The leading intellectual commentator on the culture of India . At the time, Britain controlled this territory as part of its Empire. This led to complex exchanges between Indian and British intellectual culture, especially through Müller's links with the Brahmo Samaj . Müller's Sanskrit studies came at a time when scholars had started to see language development in relation to cultural development. The recent discovery of

4028-835: The perfect manhood of the Aryan mind. ... The materials are now accessible, and the English-speaking race, the race of the future, will have in Kant's Critique another Aryan heirloom, as precious as the Veda—a work that may be criticised, but can never be ignored. Müller continued to be influenced by the Kantian Transcendentalist model of spirituality, and was opposed to Darwinian ideas of human development. He argued that "language forms an impassable barrier between man and beast." On 25 August 1866, Müller wrote to Chevalier Bunsen: India

4104-566: The reconstructed linguistic relationships of common Indo-European. Proto-Iranian thus dates to some time after the Proto-Indo-Iranian breakup, or the early-2nd millennium BCE, as the Old Iranian languages began to break off and evolve separately as the various Iranian tribes migrated and settled in vast areas of southeastern Europe , the Iranian Plateau , and Central Asia. Proto-Iranian innovations compared to Proto-Indo-Iranian include:

4180-472: The recording of vocabulary, as Herodotus did for what he called " Scythian " and in one instance, Median ( σπάκα "dog"). Conventionally, Iranian languages are grouped into "western" and "eastern" branches. These terms have little meaning with respect to Old Avestan as that stage of the language may predate the settling of the Iranian peoples into western and eastern groups. The geographic terms also have little meaning when applied to Younger Avestan since it

4256-540: The south-west in Persia, or in the north-west in Nisa/Parthia and Ecbatana/Media). Two of the earliest dialectal divisions among Iranian indeed happen to not follow the later division into Western and Eastern blocks. These concern the fate of the Proto-Indo-Iranian first-series palatal consonants, *ć and *dź: As a common intermediate stage, it is possible to reconstruct depalatalized affricates: *c, *dz. (This coincides with

4332-454: The state of affairs in the neighboring Nuristani languages .) A further complication however concerns the consonant clusters *ćw and *dźw: A division of Iranian languages in at least three groups during the Old Iranian period is thus implied: It is possible that other distinct dialect groups were already in existence during this period. Good candidates are the hypothetical ancestor languages of Alanian/Scytho-Sarmatian subgroup of Scythian in

4408-734: The subject of Indology. He directed the preparation of the Sacred Books of the East , a 50-volume set of English translations which continued after his death. Müller became a professor at Oxford University , first of modern languages, then of comparative philology in a position founded for him, and which he held for the rest of his life. Early in his career he held strong views on India, believing that it needed to be transformed by Christianity. Later, his view became more nuanced, championing ancient Sanskrit literature and India more generally. He became involved in several controversies during his career: he

4484-513: The syllabus differed from what he had been taught, requiring him to rapidly learn mathematics, modern languages and science. He entered Leipzig University in 1841 to study philology, leaving behind his early interest in music and poetry. Müller received his Ph.D. degree in Sep 1843. His final dissertation was on Spinoza 's Ethics . He had an aptitude for classical languages, learning Greek , Latin , Arabic , Persian and Sanskrit . In 1850 Müller

4560-452: The term for the Iranian language family was introduced in 1836 by Christian Lassen . Robert Needham Cust used the term Irano-Aryan in 1878, and Orientalists such as George Abraham Grierson and Max Müller contrasted Irano-Aryan ( Iranian ) and Indo-Aryan ( Indic ). Some recent scholarship, primarily in German, has revived this convention. The Iranian languages are divided into

4636-506: The turning of sibilant fricative *s into non-sibilant fricative glottal *h; the voiced aspirated plosives *bʰ, *dʰ, *gʰ yielding to the voiced unaspirated plosives *b, *d, *g resp.; the voiceless unaspirated stops *p, *t, *k before another consonant changing into fricatives *f, *θ, *x resp.; voiceless aspirated stops *pʰ, *tʰ, *kʰ turning into fricatives *f, *θ, *x, resp. The multitude of Middle Iranian languages and peoples indicate that great linguistic diversity must have existed among

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4712-537: The view that the development of languages should be tied to that of belief-systems. At that time the Vedic scriptures were little-known in the West, though there was increasing interest in the philosophy of the Upanishads . Müller believed that the sophisticated Upanishadic philosophy could be linked to the primitive henotheism of early Vedic Brahmanism from which it evolved. He had to travel to London to look at documents held in

4788-401: The whole world to find out the country most richly endowed with all the wealth, power, and beauty that nature can bestow—in some parts a very paradise on earth—I should point to India. If I were asked under what sky the human mind has most full developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions of some of them which well deserve

4864-453: The wire came back, "Not may , but must ." In 1875, Müller was awarded the Bavarian Maximilian Order for Science and Art . The award is given to acknowledge excellent and outstanding achievements in the field of science and art. In a letter to his mother dated 19 December, Müller wrote that the award was more showy than the Pour le Mérite , "but that is the best". In 1896, Müller was appointed

4940-622: The work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed—and if Christianity does not step in, whose fault will it be? In his sixties and seventies, Müller gave a series of lectures, which reflected a more nuanced view in favour of Hinduism and the ancient literature from India. In his "What can India teach us?" lecture at University of Cambridge, he championed ancient Sanskrit literature and India as follows: If I were to look over

5016-544: Was absorbed later into nationalist ideologies in Hungary and Turkey . In 1869, Müller was elected to the French Académie des Inscriptions et Belles-Lettres as a foreign correspondent ( associé étranger ). In June 1874, Müller was awarded the Pour le Mérite (civil class), much to his surprise. Soon after, when he was commanded to dine at Windsor , he wrote to Prince Leopold to ask if he might wear his Order, and

5092-403: Was accused of being anti-Christian; he disagreed with Darwinian evolution , favouring theistic evolution ; he raised interest in Aryan culture, deeply disliking the resulting racism ; and he promoted the idea of a "Turanian" family of languages . Among his honours and distinctions, he was made an associé étranger of the French Académie des Inscriptions et Belles-Lettres ; he was awarded

5168-521: Was appointed Gifford Lecturer at the University of Glasgow . These Gifford Lectures were the first in an annual series, given at several Scottish universities, that has continued to the present day. Over the next four years, Müller gave four series of lectures. The titles and order of the lectures were as follows: In 1881, he published a translation of the first edition of Kant 's Critique of Pure Reason . He agreed with Schopenhauer that this edition

5244-434: Was appointed deputy Taylorian professor of modern European languages at Oxford University . In the following year, at the suggestion of Thomas Gaisford , he was made an honorary M.A. and a member of the college of Christ Church, Oxford . On succeeding to the full professorship in 1854, he received the full degree of M.A. by a decree of Convocation . In 1858 he was elected to a life fellowship at All Souls' College . He

5320-402: Was defeated in the 1860 election for the position of Boden Professor of Sanskrit , which was a "keen disappointment" to him. Müller was far better qualified for the post than the other candidate, Monier Monier-Williams , but Müller's theological views, Lutheranism, German birth, and lack of practical first-hand knowledge of India spoke against him. After the election he wrote to his mother, "all

5396-590: Was situated precisely in the western part of Central Asia that borders present-day Russia and Kazakhstan . It was thus in relative proximity to the other satem ethno-linguistic groups of the Indo-European family , such as Thracian , Balto-Slavic and others, and to common Indo-European's original homeland (more precisely, the Pontic-Caspian Steppe to the north of the Black Sea and the Caucasus ), according to

5472-534: Was the eldest daughter of a prime minister of Anhalt-Dessau . Carl Maria von Weber was a godfather . Müller was named after his mother's elder brother, Friedrich, and after the central character, Max, in Weber's opera Der Freischütz . Later in life, he adopted Max as a part of his surname, believing that the prevalence of Müller as a name made it too common. His name was recorded as "Maximilian" on some of his honours, and in some other publications. Müller entered

5548-455: Was the foremost disciple of Ramakrishna Paramahamsa , met Müller over a lunch on 28 May 1896. Regarding Müller and his wife, the Swami later wrote: The visit was really a revelation to me. That little white house, its setting in a beautiful garden, the silver-haired sage, with a face calm and benign, and forehead smooth as a child's in spite of seventy winters, and every line in that face speaking of

5624-483: Was the most direct and honest expression of Kant's thought. His translation corrected several errors that were committed by previous translators. In his Translator's Preface, Müller wrote: The bridge of thoughts and sighs that spans the whole history of the Aryan world has its first arch in the Veda, its last in Kant's Critique. ... While in the Veda we may study the childhood, we may study in Kant's Critique of Pure Reason

5700-465: Was thought to be the oldest of the IE languages. Müller devoted himself to the study of this language, becoming one of the major Sanskrit scholars of his day. He believed that the earliest documents of Vedic culture should be studied to provide the key to the development of pagan European religions, and of religious belief in general. To this end, Müller sought to understand the most ancient of Vedic scriptures,

5776-409: Was written using an adapted Greek script . Max M%C3%BCller Friedrich Max Müller ( German: [ˈfʁiːdʁɪç ˈmaks ˈmʏlɐ] ; 6 December 1823 – 28 October 1900) was a comparative philologist and Orientalist of German origin. He was one of the founders of the Western academic disciplines of Indology and religious studies . Müller wrote both scholarly and popular works on

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