Secrets of M458

Various Y chromosome haplogroups correlate with continental boundaries, except for one – R1a. The R1a is spread over a huge area from South Asia to Central East Europe to South Siberia. It also covers a large number of language groups like Slavic, Indo-Iranian, Finno-Ugric, Dravidian and Turkic. This combination means only one thing: the R1a can give us clues about the Indo-European homeland. But the R1a is not helpful in finding the Indo-European homeland because we still don’t know where it originated. Some say it originated in North India; others, Eastern Europe near Ukraine[2].
Since R1a is spread over a vast region, it often associated with one version of AMT: the Kurgan hypothesis. According to the theory which argues for the homeland in the Caucasus, Indo-Europeans mounted their horses and imposed their culture in Old Europe. These violent people changed history in the fifth and fourth millennium BCE and eventually arrived in India[1].
This theory had its own share of criticism. For example, just because the horse was domesticated in steppes does not mean that they fought on horsebacks; there is no linguistic evidence for it. Also when linguists compared the flora, fauna and technology of Kurgan culture with the reconstructions in PIE, there were discrepancies. Does the reconstructed word for horse mean a domesticated horse or a wild one? We don’t know[1].
Now a new R1a marker named the M458 has been found which has been helpful, not in finding the origins of the Indo-European homeland, but where it could not have come from. The M458 originated between 10, 000 to 7000 years back in Eastern Europe and is related to a number of Central and East European farming cultures. This marker, which is from the Kurgan area, does not extend eastward beyond the Ural Mountains and southward beyond Turkey[2].
Since the origin and spread of this marker coincides with the transformation of foragers to farmers, could those Neolithic farmers have spread from Eastern Europe to India like in the Anatolian hypothesis? An alternative to the Kurgan hypothesis, the Anatolian hypothesis states that Indo-Europeans were not aggressive people, but sedentery agriculturalists who spread along with the spread of farming techniques. Here the date is not the fourth of fifth millennium BCE, but the seventh[1].
The new paper says that there is no trace of the M458 marker, which peaks among Finno-Ugric and Slavic speakers, in India. This means that male genes did not flow from East Europe to India since 7000 – 5000 years back or that Indo-Europeans did not come from the following locations in Europe or these[2].


  1. Edwin Bryant, The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate (Oxford University Press, USA, 2004).
  2. Peter A Underhill et al., “Separating the post-Glacial coancestry of European and Asian Y chromosomes within haplogroup R1a,” Eur J Hum Genet (November 4, 2009),

Deforestation in India: 73,000 years back

(Image from Journey of Man)

A new study reveals that the volcanic eruption of Mt. Toba in Sumatra, 74,000 years back, deforested Central India.

The volcano ejected an estimated 800 cubic kilometers of ash into the atmosphere, leaving a crater (now the world’s largest volcanic lake) that is 100 kilometers long and 35 kilometers wide. Ash from the event has been found in India, the Indian Ocean, the Bay of Bengal and the South China Sea.
The bright ash reflected sunlight off the landscape, and volcanic sulfur aerosols impeded solar radiation for six years, initiating an “Instant Ice Age” that — according to evidence in ice cores taken in Greenland — lasted about 1,800 years. [Supervolcano Eruption In Sumatra Deforested India 73,000 Years Ago]

Temperature dropped by 16 degrees; there was an Ice Age; there was population reduction among the earliest arrivals in India from Africa. The deforestation in turn caused a behavior change in human beings.
But did it exterminate Indians or the entire humanity? According to a paper published two years back, we know that few people of Jwalapuram in Andhra Pradesh survived. Stone blades and other tools  as well red ochre used in cave paintings were found both above and below the ash layer indicating that whoever lived at that time survived and there was technological continuity. Following Mt. Toba the Indian subcontinent was repopulated again by new migrants from the North-West as well as from the North East.
See Also: Environmental Impact of the 73 ka Toba Super-eruption in South Asia

The Indus Colony in Mesopotamia – Part 2

(Ziggurat at Ur)

Read Part 1
Even though direct trade declined, a large number of foreigners stayed back, adopted local customs, and played an important role in Sumerian economy. These foreigners stayed in a village — a Meluhhan village — from 2062 B.C.E; we have documents from this period. This village was located in an area called Lagash in southwestern Mesopotamia which had cities like Girsu, Nina, and a port city and area called Guabba which had the temple of Nin-mar[5]. The Meluhhan village in Guabba and was associated with this temple.
Guabba was probably a harbor town under the jurisdiction of the Girsu/Lagas but by the time of Ur III, it was not near the sea,  but could only be reached by inland waterways.A large number of granaries existed in Guabba where the temple was located. The granaries had to deliver barley and the Meluhhan village granary was one of them[10][11].
Thanks to the meticulous record keeping by the Sumerians we get a good picture of what these Meluhhans did. In 2062 B.C.E, a scribe of the builders received barley from the Meluhhan village. In 2057 B.C.E, there is account of grain delivery, the details of which is mentioned against a tablet of one Ur-Lama, son of Meluhha; the inventory of barley deposits in 2047 B.C.E mentions the quantity from the Meluhhan village. By 2046 B.C.E, there is a debt note:Ur-Lama, son of Meluhha has to recompense some wool. In 2045 B.C.E, the list of grain rations mentions the son of Meluhha, who was the serf of the Nanse temple from the delta[10][11].
During the Akkadian times, the Meluhhans were considered as foreigners, but by Ur III period they became part of society – paying tax and distributing grain — like other Sumerian villages. Compared to other towns and villages, the amount of grain delivered by the Meluhhan village was quite high. Between 1981-1973 BC, Ur was ruled by Amar-Sin and between 1972-1964 BC by his brother Shu-Sin. During the sixth year of the former and eighth year of the latter, barley was delivered only by the Meluhhan granary. Maybe the Meluhhan granaries were bigger or there was a third millennium jaziya[11].
Besides the granary, few people of Guabba — 4272 women and 1800 children — worked in the weaving sector. The Indus region was famous for cotton since 4000 B.C.E: one of the earliest evidence for exports from the subcontinent is Baluchistan cotton which was found in Jordan. So probably the residents of Guabba were skilled weavers from the Indus region[11].
Besides weavers, the village also had shepherds; the Ur III texts also mention a Meluhhan goat. The temple of Ninmar had two gardens out of which one was Meluhhan. This was probably a garden planted with fruit trees from Meluhha and provided fruits for the goddess. Also by the Ur III period, the Meluhhans had adopted Sumerian names. It seems the overseer of the Nanshe temple was a Meluhhan and there was a Meluhhan worker in the temple. Thus instead of following their religious traditions, the Meluhhans adopted the Sumerian ones[11].
Even though we have a better idea of the Meluhhans in Mesopotamia, these texts don’t help us in identifying Meluhha; We don’t know how far it was from Ur. Also no where in the texts the Meluhhans are mentioned in being in touch with their homeland. There is a mention of a Meluhhan skipper, but he was involved in domestic trade.
The Language Turner

(Cuneiform letter to King of Lagash)

Few years back, Gregory L. Possehl, Professor Emeritus of Anthropology at the University of Pennsylvania, was reading Leo Oppenheim’s Ancient Mesopotamia: Portrait of a Dead Civilization, when he discovered a reference to a personal seal of a Meluhhan translator — Shu-ilishu — who lived in Mesopotamia. Possehl tracked down a photograph of the seal as well as got a fresh impression from the original seal (pic). The seal was dated from Late Akkadian (2200 – 2113 B.C.E) to Ur III (2113–2004 B.C.E)[3].
Think about this: Around 4000 years back, there was a man in Mesopotamia who could speak Meluhhan as well as Sumerian or Akkadian. He could read those Indus tablets. This is not surprising since the Meluhhan merchants would have handled the imports from Meluhha and exported Mesopotamian goods to their homeland. Since the translator worked with Meluhhans and Mesopotamians, he would need to speak multiple languages.
This suggests that there is probably a bi-lingual tablet somewhere in the region where Shu-ilishu lived. If such a tablet is found, it could be the Rosetta stone which would solve a 134 year old mystery forever. We will know if the Indus people were literate or illiterate, spoke some variant of Indo-Aryan or proto-Dravidian or Klingon. This find could end the dispute over the indentity of the Harappans.
While no bi-lingual seal has been found so far, various Indus seals have been found in Mesopotamia. G.R. Hunter, who in 1934 concluded that Brahmi was derived from Indus script, observed that square Indus seals could be in Indus language while the circular ones, though in Indus script, could be encoding a non-Indus language. He has a reason for suggesting this: there is one particular circular Mesopotamian seal which has five Indus signs in a sequence not seen before; a square seal found in Kish was similar to the Indus ones[10].
That has not helped in decipherment. The number of Indus seals found in Mesopotamia are not too many. About thirty seals have been found of which only ten can be dated with certanity. With trade relations lasting centuries this is a disappointing count. So our hope of finding a bi-lingual tablet depends on finding a Sumerian cuneiform tablet.
Another clue could come from the translations of Ur III texts. Mesopotamians were prolific writers: We know what Sargon of Akkad wrote; we can read the seal of Queen Puabi; there are numerous texts which describe in detail how much tax was paid, debt was kept and who broke whose tooth. Due to this meticulous record keeping we can reconstruct the history of people from the Indian subcontinent in Mesopotamia during the period when Khufu was building the Great Pyramid of Giza.
The news about the Meluhhan village came in a paper published in 1977 based on ten Ur III texts from Lagash/Girsu[10]. Last year there was another update based on the translations of 44 texts which has 48 references to Meluhha. The text which connects the Meluhhan village with Guabba is located in the Istanbul Archaeological Museum and was first published in 1912; no one noticed the connection till recently. Hopefully with revived interest in this topic, scholars will keep an eye for such clues which will help us solve this puzzle.

  1. The place Ur is important in the Abrahamic religions since it is  the birth place of Abraham. According to tradition Abraham lived from 1812 B.C.E to 1637 B.C.E. Since there is evidence for the granary delivering grain between 1981-1973 B.C.E and also between 1972-1964 B.C.E, it is possible that Meluhhans were around during Abraham’s time as well. That is if Abraham is a real historical character. According to Bible’s Buried Secrets — a historical analysis of the Hebrew Bible — the Babylonians exiled the Caananites in 586 B.C.E. It was while living in Babylon, near Ur, that a scribe, named “P” created the Abraham story to enforce the concept of the covenant.
  2. Many thanks to Hari and Ranjith P for their help in this research.
  3. Images from Wikipedia.


  1. Iraq’s ancient past at University of Pennysylvania
  2. The Middle Asian Interaction Sphere by Gregory L. Possehl
  3. Shu-ilishu’s Cylinder Seal by Gregory L. Possehl
  4. Dionisius A. Agius, Classic ships of Islam(BRILL, 2008).
  5. Charles Keith Maisels, The emergence of civilization (Taylor & Francis, 1990).
  6. Hammurabi (King of Babylonia.), (University of Chicago Press, 1904).
  7. Asko Parpola, The Horse and the Language of the Indus Civilization,in The Aryan Debate edited by Thomas R. Trautmann (Oxford University Press, USA), 234-236.
  8. Edwin Bryant, The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate (Oxford University Press, USA, 2004).
  9. Michael Roaf, The Cultural Atlas of Mesopotamia and the Ancient Near East (Facts on File, 1990).
  10. Simo Parpola, Asko Parpola, and Robert H. Brunswig, “The Meluḫḫa Village: Evidence of Acculturation of Harappan Traders in Late Third Millennium Mesopotamia?,” Journal of the Economic and Social History of the Orient 20, no. 2 (May 1977): 129-165.
  11. P.S Vermaak, “Guabba, the Meluhhan village in Mesopotamia,” Journal for Semitics 17, no. 2 (2008): 553 – 570.

The Indus Colony in Mesopotamia – Part 1

(Mesopotamia in 2300 B.C.E)

After World War 1, the British Museum and the Penn Museum decided to excavate in Iraq. Since Iraq was under the British mandate, the sites were easily accessible; the only issue was to find the best place to dig. The approval had to come from Britain’s colonial office headed by one Winston Churchill and  Assistant Secretary and Advisor on Arab Affairs, T.E.Lawrence. For the excavation, they picked  Charles Leonard Woolley as the director; Lawrence had worked with Woolley during an excavation in Carchemish, Syria before he ran through Arabia like an Energizer bunny who had drowned a few Red Bulls. One of Woolley’s assistants during the third season of excavations was Max Mallowan, who met his future wife in Mesopotamia –  Agatha Christie[1].
The expedition started work in 1922 and one of their major discoveries was the Royal Cemetery of Ur which belonged to the First Dynasty. Sir Leonard Woolley excavated more than a thousand graves dating between 2600 – 2400 B.C.E out of which seventeen were royal tombs and in one he  found a forty year old, five foot tall woman who was given an elaborate burial. We know this woman as Queen Puabi from one of the three cylinder seals found on her body. She was accompanied in her death by handmaidens and warriors, who were put to death, not by poisoning, but by driving a pike into their heads.
An interesting item from Queen Puabi’s tomb was a cloak of beads, made from carnelian beads (pic), which comes from the Indus region[2]. Thus a queen who lived in Southern Iraq, 4500 years back, was able to obtain beads from the Indus Valley region through the trading hubs of the ancient world.
But there are questions:

  • Who bought these beads to Ur?
  • What do we know about these traders? Were they Harappans or middle men from Bahrain/Qatar/Iran?
  • Can these traders help us in deciphering the Indus script?

Off to Mesopotamia
To put the Indus influence in Mesopotamia in context, we first need to understand the difference between Sumer, Akkad, Ur, Puabi, Sargon, Gudea, and Guabba. A good starting point is 2900 B.C.E when there were many city-states ruled by individual kings who were wealthy enough to import luxury goods and powerful  enough to give offers to their employees which they could not refuse (remember the pike).
Then at some point, the region became divided into Sumer and Akkad, which were not political entities, but collections of city-states speaking two different languages. Out of these two, Sumerian is unrelated to any other language while Akkadian is the ancestor of languages like Assyrian and is related to Hebrew and Arabic. The Akkadians and Sumerians remained in close contact, borrowing words from each other. The Akkadians also adopted the Sumerian script: Sometimes with short inscriptions it is hard to tell if the language is Akkadian or Sumerian. In 2270 B.C.E Sargon combined the region to create the Akkadian Empire[9].
Sargon’s birth story is an interesting one, especially to Indians. His mother, a priestess, conceived him in secret with an unknown father. She then set him adrift in a basket sealed with bitumen in the Euphrates. The river then took him to Akki the gardener who bought him up as his own son. Sounds familiar?

(Copper head from Sargonic Period)

We don’t know how Sargon looked like, but we have a life size copper head of what is most likely his grand son, created using the Lost-Wax method. But it is in Sargon’s time that we hear about Meluhhans, identified as people from the Indus region, for the first time. He boasted about ships from Dilmun, Magan and Meluhha docking in the quay of Akkad[4]. There is also a tablet dating to 2200 B.C.E which mentions an Akkadian who was the holder of Meluhhan ships: large boats that were transporting precious metals and gem stones[10].
There is also a text dating to this period which mentions that Lu-Sunzida, a man of Meluhha, paid 10 shekels of silver to Urur, son of Amar-luku as a payment for a broken tooth. This law seems to be an earlier version of the code of Hammurabi (1792 – 1750 B.C.E), which states that “if one knocks out the tooth of a freeman, he shall pay one-third mana of silver[6].”
When the name Lu-Sunzida is translated into Sumerian it means ‘man of just buffalo-cow’ which is meaningless; the Sumerians don’t have any cultural context for using the buffalo. But the people of India definitely had: the water buffalo is an important concept in Rg Veda (1.164: 41-42)

41 Forming the water-floods, the buffalo hath lowed, one-footed or two-footed or four-footed, she, Who hath become eight-footed or hath got nine feet, the thousand-syllabled in the sublimest heaven. 42 From her descend in streams the seas of water; thereby the world’s four regions have their being, Thence flows the imperishable flood and thence the universe hath life.[HYMN CLXIV. Vi]

This link between Lu-Sunzida and the earliest layers of Rg Veda was noted by Asko Parpola, who suggested that the name could have been a direct translation from Indus to Sumerian[10]. Does this mean that the Vedic people were contemporaries of the Akkadians violating the lakshmana rekha of 1500 B.C.E?
Not so fast. Listen to the explanation for this which is similar to the one which works around the problem of the discovery of real horse bones in Surkotada. According to this explanation, two Indo-Aryan groups — the Dasas and Panis — arrived around 2100 B.C.E from the steppes via Central Asia bringing horses with them. If the Indo-Aryans arrived earlier does this mean that the date of Rg Veda can be pushed to an earlier date than 1200 B.C.E? The theory says, the folks who came in 2100 B.C.E were not the composers of the Veda; they came in a second wave, a couple of centuries later[7][8]. So according to Parpola, the name Lu-Sunzida  could refer to the culture of those early arrivals — the Dasas, Vratyas, Mlecchas — who occupied the Indus region before the composers of Vedas. Thus Meluhha could be an adaptation of the Sanskrit word Mleccha[10].
Following the decline of the Akkadian dynasty founded by Sargon, city states like Lagash in the south gained independence and in 2144 B.C.E, Gudea became the town-king or governor. Direct sea trade, which had been active during Sargon’s time, 150 years back, between Meluhha and Mesopotamia was happening at this time too: Meluhhans came from their country to supply wood and raw materials for the construction of the main temple of Gudea’s capital as well as red stones and luxury goods.
Following the Akkadian period (2300 – 2150 B.C.E), there was a Sumerian renaissance resulting in the Third Dynasty of Ur, usually mentioned as Ur III Empire.  It was during the Ur III period that one of the most famous landmarks in Iraq — the Ziggurat of Ur — was built. The Sumerian King Ur-Nammu who built the ziggurat, which stood in the temple complex of the moon god Nanna, appointed his daughter as the high priestess. This was a practice started by Sargon and it continued till the 6th century B.C.E.
Various city states like Gudea’s Lagash ended with the emergence of Ur III state, but these political changes did not affect trade, which continued as usual with one difference.The direct trade by Meluhhans on Meluhhan ships reduced — there is a decline in Indus artifacts in Mesopotamia —-  instead goods were bought by the middlemen in Dilmun. One reason is that by the time of Ur III the de-urbanization of Harappa was happening. While trade from Harappa declined, trade from ports in Gujarat boomed via the middlemen bringing in various kinds of Meluhhan wood, some of which were used to make special thrones with ivory inlays.
In Part 2, we will look at what these Meluhhans did following the decline of direct trade.

  1. This post is based mostly on two papers, [10] Simo Parpola, Asko Parpola, and Robert H. Brunswig, “The Meluḫḫa Village: Evidence of Acculturation of Harappan Traders in Late Third Millennium Mesopotamia?,” Journal of the Economic and Social History of the Orient 20, no. 2 (May 1977): 129-165 and [11] P.S Vermaak, “Guabba, the Meluhhan village in Mesopotamia,” Journal for Semitics 17, no. 2 (2008): 553 – 570.
  2. References will be published at the end of Part 2
  3. Images from Wikipedia

The Indus Script – Analysis

(A letter in cuneiform sent to King of Lagash)

Read Part 1, Part 2.
There are two points the Dravidian camp and the Indo-Aryan camp agree on: the signs are mostly written from right to left and they are logo-syllabic. Bryan Wells was able to decipher the script as Dravidian and even read words from it. Subhash Kak has not deciphered the script, but has shown that it bears similarities to Brahmi script and the language could be an Indo-Aryan one like Prakrit. If we had lengthy sentences in Indus script, we could validate both these claims with confidence.
When it comes to the decipherments, the literature is overwhelmingly in favor of Dravidian, proto-Dravidian or early Kannada-Tamil.  This comes not just from Indian scholars, but also Soviet and Finnish groups which have worked on this problem.Compared to this the Indo-Aryan angle has very little support; most books don’t even mention this possibility.
But is the Dravidian case rock solid? Assume for a moment that Dravidian or proto-Dravidian was spoken by the Harappans, when they lived in the urban settings. Now if Indo-Aryans forced these people — people who lived in well planned cities —  to move to South India, what happened to their urbaneness.? There is not a single Harappan site in any of the South Indian states dating to that period or for that matter any later period. Thus if Dravidians did indeed move from Indus valley to South India, they would have moved from an advanced Bronze Age culture backwards to a Neolithic culture[2][5].  This parallels another explanation where the urban residents of BMAC became pastoral cattle breeders by the time they reached Indus Valley.
Continue reading “The Indus Script – Analysis”

The Indus Script – Decipherments

(Asokan inscription in Brahmi)

Read Part 1
When say “deciphering the Indus script” there are two aspects to it. The first is the structural analysis which looks at the signs which are used the most, the relationship between the signs etc and the second is assigning various sounds to the symbols to attempt a reading.
In 1968, the Russian linguist Yuri  Knorozov who assisted in the Battle of Berlin and later decoded the Mayan script found internal structures in the Indus seals using software analysis. Based on that he read the text as proto-Dravidian. One of the signs in the Indus script is that of a man carrying a stick. This for Knorozov  represented the posture of Yama or Bhairava hence he thought it was one of the predecessors of one of such gods. He also read the script and one such reading is ‘[day of the [god] -guardian honored leader, lightning of the cloud worthy hero’. The criticism of Knorozov is that while his analysis was useful, the reading was pure guess work[1].
But how did Dravidians, who currently live in the four Southern states, end up in the Indus Valley? According to one version, Proto-Dravidian speakers moved into the Indus Valley from Iran some time between 6500 and 3000 B.C.E. These people, who derived Proto-Dravidian from Proto-Elamite-Dravidian, developed the Indus culture over a period of 2000 – 4000 years[1]. When the Indo-Aryans arrived, sometime after the collapse of the Indus Valley, Dravidian was the dominant language.
Continue reading “The Indus Script – Decipherments”

The Indus Script – Introduction

(Lothal, according to the ASI)

4000 year back, in Lothal, Gujarat, a merchant walked from his home in the lower town towards the wharf. As he walked past the bead factory, he saw the artisans already at work there; some of these beads were in demand in lands as far away as Mesopotamia. Crossing the public drain and the acropolis he reached the wharf. There were quite a few ships waiting to carry goods to Dilmun, Ur, and Lagash.
He glanced to his left, in the direction of the worker’s barracks, located at the far end of the wharf and quickly walked to the opposite end – towards the warehouse. All the goods were bundled and tied as expected. As he walked to the first bundle, one of his workers put some wet clay on the rope. He took a rectangular seal from the folds of his dress and pressed it hard on the clay. Satisfied with the impression, he moved on to the next bundle. When the recipient got the shipment, he would know exactly what is contained.
There are good reasons to believe that such a scenario could have happened. One probable use of Indus seals was  in economic activity; the seals found in Lothal had impressions of a coarse cloth on their reverse and sometimes several seals were used to mark the goods. Besides this, there is enough evidence of trade relations between the Harappans and Mesopotamia going far back to the time of Sargon of Akkad (2270 – 2215 B.C.E) and even before that to 4000 B.C.E with the find of Baluchistan cotton in Jordan.
In 1875, Major-General Clark, who was the Commissioner of Awadh, discovered the first seal which had the engraving of a hump-less bull and six signs above it in Harappa[3]. 134 years later we don’t know what is written on those seals; there are many decipherments, but no consensus. While papers are coming out, applying various statistical methods to find out if the Indus seals encode a linguistic system, there is another debate over if these small palm size steatite seals with random looking inscriptions represent Indo-European, proto-Dravidian, Munda or some other language.
Why is decoding the Indus script and language so hard when Egyptian hieroglyphics, Linear B and cuneiform have been deciphered? In the case of Egyptian hieroglyphics and cuneiform there was bi-lingual encoding, like the Rosetta stone, which helped. When it comes to the Indus, which is an unknown script representing an unknown language, we don’t have that luxury. Linear B was deciphered without bi-lingual text which gives hope, but then Indus seals are short. The average length of a seal is 5; the longest single sided inscription has seventeen signs. With such data, deciphering the seal is a hard task.
When it comes to the Indus seals we want answers to these questions:

  • What is the script?
  • What is the language?
  • What is the subject matter?
  • Were the Harappans Vedic people or Dravidians?

Continue reading “The Indus Script – Introduction”

Indian History Carnival – 20

The Indian History Carnival, published on the 15th of every month, is a collection of posts related to Indian history and archaeology.

  1. Where do Nairs come from? Maddy does a literature survey and “To summarize, the Nayars have been considered a derivative of local people with invading Aryans, have been wandering Scythins who settled down, the Nagas and so on. No one theory holds forte, though from all the above, the Scythian link seems to be the near fetched one”
  2. In a recent article in the Wall Street Journal, Paul Beckett wondered why Indians were not contributing to charity like Americans. He also used the derogatory term “Hindu rate of growth” to which Sarvesh Tiwari responds, “Here we shall share some random thoughts from the historical perspectives on Hindu outlook to economy and charity, and try showing how, there is continuity even today, although latent, of the same outlook prevailing among the more traditional Hindu shreShThins of our age.”
  3. The effort to set up a Sanskrit University in Karnataka is facing considerable opposition. Sandeep B says, “Sanskrit is what gives identity to the Indian civilisation as we know it. From Valmiki to Kalidas, every major Sanskrit literary work spoke of this identity in its own way.”
  4. History and Mythology, a blog about Amar Chitra Katha, has a post about Chandragupta II: “He is almost certainly the King Chandra eulogized in the Sanskrit inscription on iron pillar in the Quwat al-Islam mosque in New Delhi’s Qutub Minar campus, which dates back to 4th century.”
  5. “Located near the city of Jogjakarta on the island of Java, it’s a stunning remnant of the days when the Dharmic religions were politically ascendant in the islands. It was commissioned and built between 800 and 900 CE by the local monarchs so that devotees need not travel all the way to India for spiritual pilgrimage.” Usha Alexander writes about the Borobudur stupa.
  6. “In 1193 CE, Nalanda was put to a brutal and decisive end by Bakhtiyar Khilji, a Turkish Muslim invader on his way to conquer Bengal. He looted and burned the monastery, and beheaded or burned alive perhaps thousands of monks,” writes Namit Arora on his post on Nalanda.
  7. Feanor has translated Afanasii Nikitin’s fifteenth century memoirs of his travel to India. Nikitin was a merchant from the Mongol areas of Russia. He had heard that horses were in demand in India and spent few years in Deccan.
  8. Hari, based on Vaasanthi’s Cut-outs, Caste and Cine Stars, looks at the life of MG Ramachandran (1917-1987), “one of the most important figures of Tamil politics, who, with help from other prominent leaders of the Dravida Munnetra Kazhagam (DMK), including the crafty script writer Karunanidhi, seamlessly moved between cinema and politics as if the two were one.”

f you find any posts related to Indian history published in the past one month, please send it to jk AT varnam DOT org. Please send me links which are similar to the ones posted, in terms of content.The next carnival will be up on Sep 15th.
See Also: Previous Carnivals

The Biblical Migration Theory

The discovery of skeletons in Mohenjo-daro in 1920s led Sir Mortimer Wheeler to opine that Harappa was overthrown by invaders, inspired by the Vedic god Indra.[1] Now archaeology and genetic studies have discredited Sir Mortimer Wheeler’s  Aryan invasion theory, which originated in the twentieth century. The external origins of Aryans is now being kept alive by “sporadic migration and occasional contacts” theory[2]. But much before the Aryan invasion theory, there used to be a migration theory of Biblical proportions[3] whose originator was Jean-Antoine Dubois, a French-Catholic missionary, who spent time in Pondicherry, Madras Presidency and Mysore from 1792 to 1823.
The French revolution started in 1789 and Dubois fled in 1792 at the age of 27, which turned to be a wise decision, for if he had stayed back he would have been killed. In India he adopted the local dress and habits like the Tuscan Jesuit missionary Roberto de Nobili, the Roman Brahmin, who did this almost two centuries before Dubois. This technique worked well, for he was welcomed by people of all castes.
In 1799, when Seringapatam fell, Richard Colley Wesley who was the Governor General of India, invited Dubois to organize the Christian community of Mysore which had been forcibly converted to Islam by Tippu Sultan; he reconverted 1800 people.
His greatest accomplishment was writing a book — Hindu Manners, Customs and Ceremonies — based on his experience, important books and various records he obtained. It is in this book that he came up with his theory for the origins of the Brahmins.
He was aware that Hindus claimed Brahmins originated from Brahma’s head and that they were from near Maha-Meru and Madara Parvata. He was aware of the concept of the seven rishis, recognized in the Great Bear and the flood story in Indian mythology.
For Dubois, these Hindu fables were absurd. Before presenting his theory, he first dismissed two other ideas. The first one claimed that  Egyptian king Sesostris conquered land till the Ganges; the second, that the caste system was obtained from the Arabs.
Once these were out of the way, Dubois presented his thesis. After the flood, the whole world was repopulated again. For this, Noah and his  sons dispersed around the world. One group went West, while the others under the guidance of Magog, Noah’s grandson, went to the Caucasian range. From there they came via the North into India and populated it. He even has a date  for this migration – nine centuries before Christian era. Thus the Brahmins, according to Dubois, were descendants of Magog’s father Japheth.
By the time Dubois wrote his manuscript, comparative linguistics had just arrived on the scene in a big way. In 1786, Sir William Jones published his The Sanscrit Language in which he observed that Sanskrit resembled Greek and Latin and suggested a common source, which would be called proto-Indo-European. Dubois decided to dabble in a bit of linguistics himself.
For Dubois, Magog and Gotama sounded the same. He suspected that they were the same person. He also found similarities between  Prometheus and Brahma (say Brema and Prome aloud few times and you will get it. Or may be not). If you think that this Brahma = Prometheus thing does not add up, here is the clincher. Like how Prometheus asked Hercules for help, Brahma also asked Vishnu for help, not once, but many times. As I found myself nodding in agreement, he ruined it for me with the statement that Prometheus could be Magog himself.
With our current understanding it is easy to dismiss the work as fanciful narrative, but in the 19th century it was taken seriously; Dubois’ work was influential. He gave the French manuscript to Mark Wilks, the British Resident of Mysore, who in turn sent it to the Madras government. In 1816, it was translated to English. The prefatory note to the English edition was  by none other than F. Max Muller, who wrote that Dubois, though a missionary, was free from theological prejudices. Lord  William Bentinck, who would later become the Governor General and would play a part in Macaulay’s education in India, recommended the book highly. Bentinck praised the book saying that it would help the East India Company employees a great deal in their conduct with the natives. The East India company paid 2000 star pagodas for the manuscript.
While everyone — Wilks, Bentick, Muller — praised the book for the observations on the caste system, no one found the Biblical connection objectionable. Even preface to the 1906 edition which I read did not question it. Thus Indian history of the 19th century combined Sir William Jones’ comparative linguistics, Dubois’ Biblical Migration theory and Max Muller’s arbitrary dating of the Vedas. The impact of Sir William Jones and Max Muller are still present in the same form, while Dubois’ migration theory is present in a modified version.
The path taken by  Indo-Europeans of the Aryan Migration Theory 2.0 is the same as that proposed by Dubois: from the Caucasus to India. A group of Indo-Europeans would go West, like Noah’s sons, to be the Mittani.[1]
Though he came to covert, by his own account, Dubois was not a successful missionary[4].
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Dubois later wrote a controversial pamphlet — Letters on the state of Christianity in India — in which he declared that it is next to impossible to convert Indians. He went back to Paris on Jan 15, 1823, never to return again. He  kept a low profile and Max Muller who visited Paris in 1846 did not know that Dubois was well and alive at that time. Dubois died two years later.
Postscript:  Dubois was paid well and he lived off the money for some time. There is a controversy that the original manuscript was not written by Dubois, but was based on something written by Pere Coeurdoux in 1760s[5].

  1. The Wonder That Was India by A L Basham
  2. Indo-Aryan Controversy: Evidence and Inference in Indian History; By Edwin Bryant, Laurie L. Patton
  3. A Survey of Hinduism by  Klaus Klostermaier
  4. Debate Transactions of the Royal Historical Society  By Royal Historical Society
  5. Castes of Mind: Colonialism and the Making of Modern India. By Nicholas B. Dirks
  6. Hindu Manners, Customs and Ceremonies by Abbe J. A. Dubois

Hostile Reactions

In 2004, the Dover, Pennysylvania, school board decided to teach students an alternative to evolution called Intelligent Design.

Because Darwin’s Theory is a theory, it continues to be tested as new evidence is discovered. The Theory is not a fact. Gaps in the Theory exist for which there is no evidence. A theory is defined as a well-tested explanation that unifies a broad range of observations. Intelligent Design is an explanation of the origin of life that differs from Darwin’s view. The reference book, Of Pandas and People, is available for students who might be interested in gaining an understanding of what Intelligent Design actually involves.[Kitzmiller v. Dover Area School District]

Promptly a law suit was filed and an opening witness at the trial was Kenneth Miller, a Brown University biologist and leading proponent of evolution. During the trial he had to face not just the lawyers, but the public as well. Lot of people expressed hostile reactions — via letters, via e-mails, via phone. He was told he would spend eternity in hell. He was told he was not respecting God. He was asked how he could be a Christian and believe Darwin — all from folks who read the book of Genesis literally[1].

Such hostility exists not just between scientists and people who want to enforce their religious beliefs on others, but also between proponents of the Aryan migration/trickle down theory and non-believers. Anyone who opposes the external origins of Aryans can pick one of these labels: “Hindu fundamentalist”, “revisionist” or “fascist”. Any supporter of the external origins of Aryans is either a “colonialist-missionary” or one who harbors “racist-hegemonial” prejudices.[2] Edwin Bryant’s The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate has a great collection of polemical reactions from both sides.

This is one of those debates where even tenured professors do what Jamal did to watch his favorite actor. Also this kind of language is common in Indian History mailing lists where proponents of various theories display juvenile behavior to much amusement. If you think, quite naively, that to demolish a theory you just to counter the interpretation of data, you are wrong. Not in this field. So when a recent paper on Indus script was published, it was countered with the statement (among other things) that the authors of the paper are Dravidian nationalists.

Before 2004, the Rao et al. paper would not have gathered any attention. (Of course the Indus system is a language script! Why are you discussing it?) But that year, Steve Farmer managed to persuade two others — one of whom, Michael Witzel, is a well-respected authority in the field — to add their names to his thesis that it is not a language. The resulting manuscript was absurdly and unprofessionally bombastic in its language, while containing essentially nothing convincing. Regardless of the work of Rao et al, their hypothesis would have died a natural death — but Rao et al do have Farmer et al to thank for enabling them to publish their work, with its obvious conclusions, in a prestigious journal like Science. Farmer et al are so rattled that they promptly post an incoherent, shrill, content-free, ad hominem rant on Farmer’s website. Sproat even shows up on my previous post, leaving a chain of comments that reveal that he has neither understood, nor cares to understand, the argument. [More Indus thoughts and links]

As Kenneth Miller writes in his book,  finally bad science will fail. Intelligent Design was thrown out by the courts since the advocates could not present any peer-reviewed articles or evidence for intelligent design or proof of scientific research or testing. The Aryan Invasion Theory was discredited and discarded and now the Illiterate Harappan hypothesis is being questioned. No amount of polemics can stop that.
Now compare that to a response by Iravatham Mahadevan


  1. Only a Theory: Evolution and the Battle for America’s Soul by Kenneth Miller
  2. A Survey of Hinduism by Klaus K. Klostermaier
  3. The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate by Edwin Bryant