Essay on the Theory of the Earth

by baron Georges Cuvier

The truth is, that history does not exist at all among them. In the midst of that infinity of books on mystical theology and abstract metaphysics which the Brahmins possess, and many of which have been made known to us by the ingenious perseverance of the English, we find no connected account of the origin of their nation, or of the vicissitudes of their society. They even pretend that their religion prohibits them from recording the events of the present time, their age of misfortune[129].

According to the Vedas, the first revealed works, on which are founded the whole religious opinions of the Hindoos, the literature of this people, like that of the Greeks, had its origin at two great epochs; the Ramaian and the Mahabarat,—a thousand times more monstrous in their wonders than the Iliad and Odyssey, but in which we also perceive some traces of a metaphysical doctrine of that description generally termed sublime. The other poems, which, together with the two mentioned, compose the great body of the Pouranas, are nothing else than metrical legends or romances, written at different periods, and by different authors, and not less extravagant in their fictions than the great poems. It has been imagined that, in some of these writings, events and names of men bearing some resemblance to those spoken of by the Greeks and Latins, might be discovered; and it is chiefly from these resemblances of names that Mr Wilfort has attempted to extract from the Pouranas a kind of concordance with our ancient chronology of the west; a concordance which, in every line, betrays the hypothetical nature of its basis, and which, moreover, can only be admitted by absolutely rejecting the dates given in the Pouranas themselves[130].

The list of kings which the Indian pundits or doctors pretend to have compiled according to these Pouranas, are nothing but mere catalogues without any details, or adorned with absurd ones, like those of the Chaldeans and Egyptians, and like those which Trithemus and Saxo Grammaticus have made up for the northern nations[131]. These lists are far from corresponding; none of them supposes a history, or registers, or records; the very basis on which they rest may have been purely imagined by the poets from whose works they have been extracted. One of the pundits who furnished Mr Wilfort with them, acknowledged that he had arbitrarily filled up the spaces between the celebrated kings with imaginary names[132], and avowed that his predecessors had done the same. If this be true of the lists obtained by the English at the present day, how should it not be so of those given by Abou-Fazel, as extracts from the annals of Cachmere[133], and which, besides, full of fables as they are, do not extend farther back than 4300 years, of which more than 1200 are occupied with names of princes whose reigns, in as far as regards their duration, remain undetermined.

Even the era, accordingly, from which the Indians count their years at the present day, which commences fifty-seven years before Christ, and which bears the name of a prince called Vicramaditjia, or Bickermadjit, bears it only by a sort of convention; for we find, according to the synchronisms attributed to Vicramaditjia, that there may have been at least three, and perhaps so many as eight or nine, princes of this name, who have all similar legends, and who have all waged war with a prince named Saliwahanna; and, further, we cannot well make out whether this period, the fifty-seventh year before the Christian era, is that of the birth, reign, or death of the hero whose name it bears.[134]

Lastly, the most authentic books of the Indians, contradict, by intrinsic and very obvious characters, the antiquity attributed to them by the pundits. Their vedas, or sacred books, alleged by them to have been revealed by Brama himself from the beginning of the world, and arranged by Viasa (a name which signifies nothing else than collector), at the commencement of the present age, if we judge of them by the calendar which is found annexed, and to which they refer, as well as by the position of the colures indicated by this calendar, may extend to 3200 years, or about the epoch of Moses.[135] Nay, perhaps those who give credit to the assertion of Megasthenes[136], that in his time the Indians were not acquainted with the art of writing, who reflect that none of the ancients has made mention of their superb temples, those immense pagodas, the remarkable monuments of the religion of the Brahmins, and who are aware that the epochs of their astronomical tables have been calculated backwards, and ill calculated, and that their treatises of astronomy are modern and antedated, will be inclined still farther to reduce the pretended antiquity of the Vedas.

Yet even in the midst of all the Brahminical fictions, circumstances occur, whose agreement with the result of the historical monuments of more western countries cannot but astonish us. Thus, their mythology consecrates the successive devastations which the surface of the globe has already undergone, or is yet destined to undergo; and it is only to a period somewhat less than 5000 years, that they refer the last catastrophe.[137] One of these revolutions, which is in reality placed much farther from us, is described in terms nearly corresponding with those of Moses[138]. Mr Wilfort even assures us, that, in another event of the same mythology, a conspicuous place is held by a personage who resembles Deucalion, in his origin, name, and adventures, and even in the name and adventures of his father[139]. It is a circumstance equally worthy of remark, that, in the lists of their kings, imperfect and unauthentic as they are, they date the commencement of their first human sovereigns (those of the race of the sun and moon), at an epoch which is nearly the same as that from which Ctesias, in his singularly constructed list, commences the reign of his Assyrian kings[140].

This deplorable state of historical knowledge was necessarily the result of the system of a people, among whom the exclusive privilege of writing, of preserving, and of explaining the books, was given to the hereditary priests of a religion monstrous in its ritual, and cruel in its maxims. Some legend made up for the purpose of establishing a place of pilgrimage, inventions adapted to impress more deeply a respect for their caste, must have interested these priests more than any historical truths. Of the sciences, they might have cultivated astronomy, which would give them credit as astrologers; mechanics, which would assist them in raising their monuments, those signs of their power, and objects of the superstitious veneration of the people; geometry, the basis of astronomy, as well as of mechanics, and an important auxiliary to agriculture in those vast plains of alluvial formation, which could only be rendered healthy and fertile by the aid of numerous canals. They might have encouraged the mechanical or chemical arts, which supported their commerce, and contributed to their luxury, and the magnificence of their temples. But history, which informs men of their mutual relations, would be regarded by them with dread.

What we see in India, we might therefore expect to find in general, wherever sacerdotal races, constituted like those of the Brahmins, and established in similar countries, assumed the same empire over the mass of the people. The same causes produce the same effects; and, in fact, we have only to glance over the fragments of Egyptian and Chaldean traditions which have been preserved, to be convinced that there is no more historical authenticity in them than in those of the Indians.

In order to judge of the nature of the chronicles which the Egyptian priests pretended to possess, it is only necessary to review the extracts which have been given by themselves at different periods, and to different individuals.