Anthropos: Anthropos, 9.1914

Anthropos, 9.1914

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714789

URN:: urn:nbn:de:kobv:11-714789

Persistenter Identifier:: BV041701500

Titel:: Anthropos

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

Weitere Titel:: Anthropos

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul, Anthropos-Institut

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-709454

URN:: urn:nbn:de:kobv:11-709454

Persistenter Identifier:: DE-11-001852171

Titel:: Anthropos, 9.1914

Erscheinungsjahr:: 1914

Signatur:: LA 1118-9

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: IX. Jahrgang 1914, 1. und 2. Heft

Sonstige Person:: Schmidt, W.

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Did the Dravidians of India obtain their culture from Aryan immigrant? By P. T. Srinivas Iyengar, Principal, Vizagapatam. In the middle of the XIX century Max Müller popularized the pretty picture of a fair-skinned, highly civilized race of men, called the Aryans, trickling down in various silvery streams to the South, the Southwest and the West, carrying with them the germs of modern civilization, modern art and modern science, settling themselves in India, Persia, Armenia, and the various countries of Europe and giving to each country where they settled a start in the race for progress. The theory that unity of speech implied a unity of race has, since, been very often refuted; Max Müller himself made later a “heroic reparation” for having promulgated this fallacy. He said, in 1891, “To me an ethnologist who speaks of an Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar. It is worse than a Babylonian confusion of tongues, it is downright theft”. Notwithstanding this protest, the theory of an Aryan race “vitiates the work of many anthropologists even at the present day” 1 . But the anthropology of Europe has sufficiently advanced to enable us to classify accurately the various races who have contributed to the present population of Europe, to note their several characteristics and when and how they blended with each other, &c. Haddon’s “Wanderings of Peoples” and Myers’ “Dawn of History” are popular but accurate presentments of these questions. But Indologists, especially those who have not acquainted them selves with recent advances in Ethnology, have not yet emancipated them selves from the influence of the Aryan theory, and hence we find that in all their writings a certain number of propositions are treated as established facts, whereas on critical examination they turn out to be either fictitious or un proved. They are: 1. That, some time before 1200 В. C., a race of fair-complexioned war riors who called themselves Aryas, invaded and conquered North India. 2. That they invaded India twice; on the first occasion they entered into the Panjab from the North-west with their families and children and displacing the original population completely, settled there, and from them are descended the Jats and Rajputs who hence form a definite physical type with remark ably uniform physical characteristics; and on the second occasion, another band of Aryans made their way into India through Gilgit and Chitral and conquered the region of the Ganjetic Doab, the Madhyadefa of Indian tradition. 1 Haddon, Hist, of Anthropology, p. 146. Anthropos IX. 1914. 1

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