IN IN เอกสารที่อางอิงบางชิ้นในบทความนี้ไมเคยตีพิมพ THE NINETEENTH มากอน หรือเปนเอกสารหายากจากหอจดหมายเหตุ 1 CENTURY ในประเทศอิตาลี

Paolo Euron2 Abstract

บทคัดยอ First reports on Buddhism arrived in Italy in the sixteenth century through Italian Catholic missionaries. Later several รายงานเกี่ยวกับพุทธศาสนามาถึงประเทศอิตาลีเปน scholars developed a philological and ครั้งแรกในราวคริสตวรรษที่สิบหก ผานทางคณะ philosophical understanding of it. The attitude toward Buddhism changed from มิชชันนารีของอิตาลี ในเวลาตอมานักวิชาการได an anthropological interest to a พัฒนาความเขาใจดานภาษาและปรัชญาเกี่ยวกับ philological study. In the academic field of philology the Theravāda tradition and the พุทธศาสนา ทาทีตอพุทธศาสนาไดเปลี่ยนจากความ Siamese edition of Tripitaka had great สนใจดานมานุษยวิทยา มาเปนการศึกษาดานภาษา importance. The spread of Buddhism in Italy in the nineteenth century also ในการศึกษาดานนิรุกติศาสตร ประเพณีของเถรวาท increasingly influenced Italian culture and และพระไตรปฎกฉบับของสยามมีความสําคัญมาก ideas. Outside of academic debate Buddhism became a subject of apologetics การแพรกระจายของพุทธศาสนาในอิตาลีใน and philosophy as well as a topic of คริสตศตวรรษที่สิบเกา ก็ไดรับอิทธิจากวัฒนธรรม general interest. This essay is based on books and printed material published in และแนวคิดตางๆของอิตาลีดวย ในบรรดาผูที่อยู Italy before the twentieth century. It นอกวงการวิชาการ พุทธศาสนาไดกลายเปนหัวขอ contains the complete bibliography of Italian studies on Buddhism in the ของการพยายามแกตาง และของวิชาปรัชญา รวม nineteenth century. Some texts cited in this ไปถึงหัวขอที่คนทั่วไปสนใจ บทความอาศัย essay are unpublished or rare documents หนังสือและเอกสารสิ่งพิมพที่ตีพิมพในประเทศ from Italian archives.

อิตาลีเกี่ยวกับพุทธศาสนาในคริสตศตวรรษที่สิบเกา Introduction

The first accounts of Buddhism in Italy 1 (พระพุทธศาสนาในอิตาลีในคริสตวรรษที่สิบเกา) This essay arrived through the memories and writings has been written with the support of the Faculty of of Italian Catholic missionaries coming Arts, Chulalongkorn University, Bangkok. back from the Far East in the sixteenth 2 (เปาโล ยูรอน) Ph. D., Lecturer, Department of century. These descriptions of another Western Languages, Faculty of Arts, philosophical and religious tradition, so Chulalongkorn University, Bangkok, Thailand. different from the Classical culture of

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Europe, conjure up an idea of Buddhism and scientific attitude to Buddhism (1985: which is vague and imprecise, as well as 175). fascinating. In this essay the description of the Interestingly, a century later, many evolution of Italian is not authors still show a certain superficiality strictly chronological and we will take into in dealing with the subject. “Interest in account the most significant authors and Buddhist studies in Italy, so flourishing in their works. Nevertheless, since we are other European lands, has started very researching in a delimited chronological late” (Botto 1997: 101). The slow spread frame, we will consider above all the first of Buddhism in the nineteenth century and second phases and only some shows two different effects on Italian examples of critical consciousness and culture. On one side, we can state an adequate method, for instance Pavolini’s enthusiastic appreciation of Buddhism; on excellent book Buddismo (1898). In other the other side Buddhism is considered a words, we will consider the period of threat with some authors attempting to uncritical enthusiasm for Buddhism and show its limits and inferiority to the the open criticism against it and, after that, Christian religion. On the other hand the origins of a correct philosophical and several distinguished scholars develop an accurate philological method in Italian adequate understanding of Buddhism, Buddhist studies. opening a field of study from a philosophically and philologically correct First reports on Buddhism perspective. Since the beginning of the seventeenth Oscar Botto, in his essay Appunti per una century, reports of travelers and storia degli studi Buddhisti in Italia (Notes missionaries stoked an interest in the on the History of Buddhist Studies in “East” and in Asian philosophical and Italy), writes that there are three different religious traditions. As a consequence of phases in the Italian history of Buddhist that, some Western thinkers viewed studies: first of all, there is a phase of Buddhism in its peculiarity. From almost uncritical acceptance of documents Gottfried Wilhelm Leibniz (1646-1716) to on Buddhism from different sources, Ralph Waldo Emerson (1803-1882), from considered without the right background Henry David Thoreau (1817-1862) to and without adequate philosophical and Arthur Schopenhauer (1788-1860) philological tools. Then there is a middle Buddhism was considered as a theoretical phase, in which we can appreciate a system and as a new intellectual development of critical skills along with perspective, which was often unclear and the refinement of a philosophical and confused with Hinduism. Nevertheless, in philological consciousness of the subject. many Western authors it appeared to be a This awareness leads to the third period, in consistent belief. In 1844, the French which there is a fully developed critical scholar Eugène Burnouf (1801-1852) proposed a systematic and influential

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interpretation of Buddhism, and soon after, Italian missionaries. Actually missionaries in France, Germany and England, were the only Italians interested in the Buddhism was considered as a speculative religious and philosophical aspects of fact rather than as a religious practice. We Asian cultures. De Gubernatis writes in his have to consider that the first contact with Matériaux pour servir à l’Histoire des Buddhism occurred through written texts Etudes Orientales en Italie [Materials to separated from the cultural background use for the History of in and real experience of it. (see Filoramo Italy] 2007: 377) Il est hors de doute qu’il revient What happened in Germany, England, the aux missionaries italiens le mérite United States and France did not happen in d’avoir les premiers apporté en Italy. At the beginning of the eighteenth Europe une notice de la region century, there is in Italy no cultural asiatique la plus impenetrable. interest in or curiosity about Buddhism. […] Il est surtout à regretter que Though the first travelers to India and the cette etude soit resté en Italie le Far East were Italian, they brought back to privilège des missionaires, qui Italy above all geographical descriptions, n’avaient certainement aucun historical reports and commercial notes. In intérêt à nous donner une idée 1867 Angelo de Gubernatis describes the exacte du bouddhisme. (1876: contribution of Italian travelers to the 367, 376) knowledge of the Far East in his book Memoria intorno ai viaggiatori italiani [No doubt that Italian missionaries nelle Indie Orientali (Memoire about have the to be the first to Italian travelers to East India). From bring to Europe news from an Marco Polo to the sixteenth century Asian region among the most travelers reported unsystematically on impenetrable. (…) It is a pity that geography, history and commerce. There in Italy such a study remained the is little information about language. Facts privilege of missionaries, who about culture and religion are very general definitely had no interest in giving and poor. In his book Milione Marco Polo us a precise idea of Buddhism.] uses the very generic expression “they worship idols” in order to describe the In 1876, Carlo Puini announced the religious practices of many different non- recovery of an ancient report written by Muslim peoples. The Italian travelers the Jesuit missionary Ippolito Desideri notice rather the extravagance of these (1684-1739) who went to Tibet in 1713. In religious practices and show little interest this book, Di una relazione inedita del in the rest. (See de Gubernatis 1867b: viaggio al Tibet del padre Desideri 137). (Unpublished Report of Father Desideri’s Travel to Tibet) Father Desideri declares The first Italian scholars of Oriental that he travelled to Tibet in order to bring studies considered the contribution of the Catholic religion. There he meets

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Buddhist monks; he is touched by the metempsychosis in the Buddhist system, kindness and tolerance of the people in but his work is an external, almost Lhasa, where he can study the Tibetan anthropological description of rites, beliefs “Kaa-n-ghiur” which living in a Buddhist and customs. temple “where the monks transformed a room into a Catholic chapel” (Puini 1876: It is worth remembering that Italian 37). Desideri is able to study the Buddhist scholars in the eighteenth century, thanks religion and to read the original texts, but to the influence of European translations his aim is to fight Buddhism and to show and studies (rather than because of its supposed errors. Desideri is the first Desideri’s report), consider the Tibetan European scholar of , canon as the first and most important but he fails to undertake a scientific and source of Buddhism, along with Chinese philological study. His only interest is an translations. The publishing of the apologetic one. He does not offer a Siamese Tipitaka in 1884 (see the systematic analysis of the Tibetan paragraph ‘The Siamese edition of the Buddhist canon, despite the long time he Tipitaka and the new scientific approach’) spent on it. Since his writings on the and the general European interest in the Buddhist canon are just an attempt to canon will change the situation, and criticize it, the description of it is quite from then on attention will focus on approximate: “the ‘Kaa-n-ghiur’ is a work Theravāda Buddhism. of about 115 to 120 books, translated from the ancient, scientific language of Most of the reports, writings and Hindustan into Tibetan” (Puini 1876: 41). manuscripts of early missionaries are lost. Emilio Teza cites the travels of Giovanni In 1899, Carlo Puini presents some Maria Percoto (1729-1776) to Burma in selected abstracts concerning Buddhism Voci birmane nella vita del padre G. M. from Desideri’s report, Il Buddhismo nel Percoto. (Burma Voices in Father Tibet (Buddhism in Tibet) along with a Percoto’s Life) (Teza 1895-96) This is a careful introduction, Il p. Ippolito Desideri long review of Michelangelo Griffini’s e i suoi viaggi nell’India e nel Tibet Della vita di Mons. G. M. Percoto (…) (Father Ippolito Desideri and his travels missionario ne’ regni di Ava e Pegu libri to India and Tibet). Puini writes that tre scritti dal padre M. G. (Griffini 1781). Desideri was the first who had “a clear and In his review Teza states that Percoto’s precise idea of Buddhism” (1899: XXII). books (a Burmese dictionary, a grammar Nevertheless, Desideri does not use the and a catechism) should be available in the name ‘Buddha’ and he does not consider Library of Propaganda Fidei in Rome. the Tibetan religion as a form of But Teza himself writes that they are Buddhism, but rather as a Tibetan form of untraceable. (Teza 1895-96: 3) Actually, Indian paganism (Puini 1899: 13). He even a catalogue published in 1876 by understands that there is no personal God Angelo de Gubernatis, Manoscritti indiani in Buddhism as in the revealed religions del Museo Borgiano nel Collegio di (10) and he seizes on the importance of Propaganda, (de Gubernatis 1876a) does

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not mention such writings. Nevertheless, a «translated for the first time into Italian by treatise on Buddhist rituals translated by Padre Maria Percoto under the title Percoto was current in the European Kammuva» (Puini 1878: 218) and of its debate on Buddhism. In 1896 Henry Clark effects on European Buddhist studies, Warren, after attending at a Buddhist according to Puini, the manuscript was ordination service in Ceylon, writes in his already untraceable. Buddhism in Translation: Indian Buddhism After witnessing the celebration of this rite, I read the Upasampadâ- Buddhismo Indico (Indian Buddhism) is an Kammavâcâ or book setting forth interesting short text written by Gaspare the form and manner of ordering Gorresio. It is a letter from 1845, of priests and deacons, and I was addressed to Costanzo Gazzera, secretary subsequently induced to translate of the Royal Academy of Science of it. This manual was translated into . Gazzera was a collector of ancient Italian in 1776, by Padre Maria manuscripts who gave Gorresio a Percoto (missionary in Ava and mysterious code. Gorresio recognizes that Pegu), under the title of Kammuva, it was an ancient Buddhist code written in ossia trattato della ordinazione Pali language and Burmese characters. dei Talapoini del secondo ordine detti Pinzi, and a portion of it was Gaspare Gorresio (1801-1891) was the edited in 1841, in Pâli and Latin, founder of Italian Oriental studies. Born in by Professor Spiegel. Clough , he studied in Turin and Vienna, translated it in 1834, and Hardy then in Paris with Burnouf, and in 1852 he has given an interesting summary gave the first course of at the of it in his Eastern Monachism; . He received many but neither the text nor any acknowledgments and in 1868 he became complete translation is readily secretary of the Academy of Science of accessible, and I have therefore Turin. With Gorresio Turin becomes the thought that this edition might most important Italian city in the field of possibly be acceptable to those Oriental studies, and since then many who desire information respecting Italian scholars (see the next paragraph) the practice of Buddhism in have received their education at this Ceylon, where, as is well pointed university. In 1845, Gorresio wrote to out by Mr. Childers, in his Pâli Gazzera that he was not working on the Dictionary […] “Buddhism retains great religious, philosophical and social almost its pristine purity.” (Warren system of Buddhism so that he could 1896: 394) “decipher a Buddhist, or Cingalese, or Siamese, or Burmese code” (Gorresio Even though Carlo Puini writes in his 1845: 2). Gorresio displayed a correct book Buddha, Confucio, Lao-Tse of the understanding of the spread of Buddhism ritual book named Kammavâtya from India to Siam and Burma, to China

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and Tibet, and subsequent translations of at the University of Turin went on to teach the Buddhist canon from Pali to local Sanskrit and continued the tradition of languages. The code presented by Indian studies. They included Giovanni Costanzo Gazzera was the Kammavakya, Flechia (1811-1892), Domenico Pezzi the ritual book (see above the report about (1844-1905), Italo Pizzi (1849-1920), Percoto’s translation), and in his letter, Mario Vallauri (1887-1964), and Oscar Gorresio gives a short summary of it. Botto (1922-2008). Many scholars educated at the University of Turin carried Gazzera gave his collection of manuscripts the discipline of Indology to other Italian to the Royal Academy of Science of Turin. universities: Giacomo Lignana (1830- Now it would be very interesting to know 1891), after studying Indology in Turin if the Kammavakya code cited by Gorresio and in Germany, taught at the University is the same manuscript translated by of and Rome; Michele Kerbacher Father Maria Percoto. In any case, it is (1835-1914), with interests in comparative interesting enough to highlight that the philology and science of religions, taught first sources of Buddhism in the Italian in Naples; Angelo de Gubernatis (1840- debate were ritual texts in Pali, though 1913), after studying linguistics and they could not have been understood Sanskrit in Turin and Berlin, taught adequately as the Italian academic milieu Sanskrit in and Rome and wrote was not ready. “Gorresio, back from his many literary works and several studies on long stay in Paris, remained completely Indology and Buddhism; Pietro Merlo outside the flowering of this new and (1850-1905) taught in Naples and Pavia; fascinating discipline [Buddhist studies]. Oreste Nazari (1866-1923) worked in On the contrary, it is very likely that he Palermo. brought back with him to Turin stimulating information about that fertile On one side, we can state that now, in the cultural world” (Botto 1997: 101). tradition of the school of Turin, many scholars in the academic world of Oriental Scientific and Anthropological studies paid a special attention to the Approaches philological aspect of the text. On the other side, we have to take into account The abbot Gaspare Gorresio, who first that studies on Asian culture, religion, introduced the study of Sanskrit language traditions and specifically on Buddhism and literature to Italian universities, was were generally considered as a part of the first representative of the “School of Indology. As already stated, Indian, Turin” of Indology. He edited and Tibetan and Chinese traditions were translated the Ramayana of Valmiki in a considered the primary sources of careful and philologically correct edition Buddhism. (1843-1850). Philological care and a scientific attitude are characteristic of Carlo Puini (1839-1924) is a prolific Indology scholars of the Turin school. scholar of Oriental studies, studied in Pisa, Several distinguished professors educated and from 1877 to 1920, he taught “history

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and geography of East Asia” in Florence. are what constitutes a people, more than He was interested in China, Tibet and blood.” (1878: IV) Starting from this point Japan and, in his studies, he dealt with the of view, he displays a great philological connection between historical, artistic and care and a special attention to literary texts religious aspects of Far Eastern cultures. in order to understand the essence of a His pioneering activities were very culture. His secondary sources on important to Asian studies in Italy, and he Buddhism are, as in his previous works, wrote some pivotal essays, introducing a French, English and German studies. As a scientific (though sometimes generic) consequence of that, and as a consequence view of Buddhism to Italian culture. of his general interests, his primary sources on the Buddhist canon are Tibetan As we have already seen, Puini presented and Chinese texts, and their French and a report on Percoto’s travels to Tibet and English translations. He deals above all his work there (1876). Some years before, with ; the South East between 1871 and 1873, he published five Asian tradition, as well as the Pali canon, essays in which he dealt with the main are considered relatively seldom in his tenets and problems of Buddhism. These writings. But, interestingly enough, Puini essays (Puini 1871a; 1871b; 1872a; 1872b; writes that the Siamese version of 1873), which appeared in «Archives of Buddhism is the most original and pure Anthropology and Ethnology», reflect an and that it has a moral superiority to other historical and anthropological interest, so forms of Buddhism (1878: LVII-LXII). that Buddhism seems to be a great, and Moreover, he writes that the “Pali sometimes dazzling cultural and religious collection (...) preserves the most ancient phenomenon. These essays were and genuine doctrine” (1878: 210). Puini’s essentially based on French (Burnouf), general survey was not conceived for English (Hardy), German (Koeppen) and scholars but as a popular explanation Russian (Wassiliew) translations and written for educated readers even without studies, and they present the life and a specific knowledge of the subject. works of Buddha, the spread and Buddhism is on the way to becoming a development of Buddhism, Buddhist topic of general interest. metaphysics, and the concept of and its development in different cultures. Puini’s cultural and general approach Puini displays a broad cultural knowledge characterizes the Enciclopedia sinico- and an impressive ability to connect giapponese (Chinese-Japanese Encyclopedia) different aspects of Buddhism, though he (1877) too, a book which translates and remains rather focused on Chinese and comments on a selection of religious, Tibetan civilizations. Even so, his work is traditional, historical excerpts from the quite general and seems to be a convincing Japanese encyclopedia Wa-kan san-sai tu- attempt to popularize Buddhism. ye concerning Chinese and Japanese Buddhism. In this work Puini shows a In his book Buddha, Confucio, Lao-Tse, great philological care in dealing with Puini writes that “language and religion names concerning Buddhist history and

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rituals, the architecture of temples, usual concepts are presented in their objects, and heroes’ names from Japanese philological, historical and cultural legends, and always he compares the background. Sanskrit, Chinese and Japanese origins of each term. Budh root (compare bud, [bund, bundh, c’ud roots, to watch, to In the same year Angelo de Gubernatis perceive, to understand]) to wake wrote a flattering review of Puini’s work, up, to be awake, to understand, to defining it as “an important work in the be aware, to know (Max Müller .” (de Gubernatis, noticed the analogy between the 1877) At any rate, the result was that dawn, which in the Vedic Hymns Puini definitely moved the attention of is named “the awakener” and “the Italian scholars to the Chinese and first to be awake” and Athena or Japanese traditions of Buddhism. De Minerva or wisdom) to observe, to Gubernatis himself, with his broad cultural perceive, to learn, to be of the familiarity and his first-rate European opinion, to repute, to be cautious. education in linguistics and Sanskrit (he So, among other derivatives, the studied in Berlin with Franz Bopp and following: budha, as an adjective, Albrecht Weber) privileged Indology and awakening, cautious, intelligent, concentrated his attention on India, Indian wise, as a masculine noun, the myths and anthropological aspects of wise man (to be understood as the Indian culture. His writings were very source of light, the enlightener, important in developing Asian studies in the one who gives wisdom) Italy though, in this case too, we have to appellation of the planet Mercury take into account their pioneering considered as the son of Soma and character and their limits. His contribution of father Purùravas; buddhi to the study of Buddhism concerned feminine noun, intelligence, essentially Indian Buddhism. In his intellect, understanding, wisdom Letteratura Indiana (Indian Literature) de […] Buddha masculine noun, the Gubernatis states that Buddhism gave a enlightened one, the enlightener, literary dignity to traditional and popular the one who brings the light, the legends about animals, which later spread wise man. Because of this general through Asia to China, Japan and Tibet appellative we can understand that and, thanks to the Arab and Hebrew several Buddha have been translations, to Europe. (See de Gubernatis imagined in India, it means 1883: 73-75) Already in 1867, in his early several wise enlighteners. Piccola enciclopedia Indiana, de Nevertheless the Buddha, the Gubernatis presents a general overview of most famous among the Buddha, Indian terms and concepts. Sanskrit words is the one named Şàkyamuni, are carefully explained and compared to who really existed. […] (de Indo-European terms and, as far as Guberbatis 1867a: 469) Buddhism is concerned, names and

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By these means, de Gubernatis highlights inside cover is a printed sheet in Thai, the specificity of Buddhist concepts and English, French and German which gives the impossibility of reducing them to the this information: Western mindset and of explain them by means of Western concepts. (See the term This edition of the sacred writings ‘nirvana’, de Gubernatis 1867a: 414). De of the Southern Buddhists the Gubernatis attitude to Buddhism was Tipitaka has been published by scientific and he kept a certain distance order of His Majesty Somdetch from the subject. Nevertheless, thirty five Phra Paramindr Maha year later in 1902 he published an Chulalognkorn Phra Chula Chom historical-philosophical drama on Klao King of Siam on the 25th Buddha’s life and teachings. The five-act anniversary of his ascension to the play is written in verse and is interesting Throne and is presented by him in from a literary point of view, but it is commemoration of this event. To above all of a great cultural interest, since Reale Universita de Porino (sic). it attests the spread of Buddhism beyond the academic and technical fields. Buddhism has become a general issue and King Chulalongkorn used the expression now it is felt, and presented, as an artistic “Southern Buddhists” to mean Theravāda and cultural topic. Buddhism in contrast to other traditions. In doing so he defines the Siamese Buddhist The Siamese Edition of the Tipitaka identity in a time when the term and the New Scientific Approach “Theravāda” was not yet in use. (Sheravanichkul 2012: 430) In 1894 H. M. King Chulalongkorn promoted the publishing of the first edition This edition of the Tipitaka, in Pali of the Pali Buddhist Canon of Tipitaka language and Siamese characters, changed printed in Siamese characters. Several of the study of Buddhism in Italy. For the these books were donated to Western first time scholars had a complete and universities and institutions. A copy of this philologically accurate edition of the Pali edition of the Tipitaka with the inscription canon in Siamese characters. “Tipitakam dei Buddiani, (…) (in lettere Siamesi) Bangkok, 1894” [Buddhist A short introduction by Emilio Teza Tipitaka (in Siamese characters) Bangkok, (1831-1912) was enclosed will the 1894] donated to the Royal University of Tipitaka. The same small text was Turin is still available at the National available as a separate book, too. Teza Library of Turin. Another copy is still welcomes the “wonderful present” (1896: present in the Academy of Science, with a 214) of King Chulalongkorn and writes similar inscription, given by King that further copies have been donated to Chulalongkorn to the Royal Academy of the Academy and to the University of Science of Turin more than 120 year ago. Padua. He briefly describes the structure (See below the chapter “Sources”). The and the content of the 39 volumes and

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highlights the convenience of the Siamese Gospels shows the specificity and depth of alphabet in the transcription of the Pali Buddhism. (40) Times were now ripe, text. At the same time, Teza makes some even in Italy, for a scientific approach and philological remarks on the text and a philosophic understanding of Buddhism. compares it to Western editions, which are Nevertheless the calm and detached sometimes more accurate but not attitude of Pavolini was not the common complete. spirit in the general cultural and religious debate involving Buddhism and Christian Teza’s perspective is strictly philological tradition. and he collated the Siamese text with the text of Western editions of Tipitaka and From Philology to Philosophy and to single Pali words and expressions with the Apologetics Sanskrit ones. This scientific and linguistic approach characterizes Emilio Teza’s Italian scholars have, in general, had a lay work. More than Buddhism, he considered attitude towards Buddhism so that they the language in which texts were written. have discussed its philosophical and In doing so he marked a new stage in the religious aspects at a distance and research on Buddhism. sometimes even with a certain coldness, as if they were dealing with mere Two years later, Paolo Emilio Pavolini anthropological facts. For example, in his (1864-1942) wrote the most historically essays on the history of religion, Puini and scientifically correct, clear and (1882) deals with metempsychosis, karma balanced Italian introduction to Buddhism. and Nirvana in a very general and Pavolini’s Buddismo (1898) is a general detached way. In 1897, while European and consistent introduction to the subject and Italian attention was more and more and can still benefit readers even today. focused on the Pali canon and on the He deals with the life of the Buddha, with correct interpretation of philosophical the Dhamma (Law), the (Order) aspects of original Buddhism, Puini and the Tipitaka. A chapter is dedicated to published a translation of the Chinese Buddhist studies and (more or less) critical version of Saddharmapundarika (Puini editions of Buddhist sources, Western as 1897) confirming his continuing well as Asiatic. Special attention is given philological and historical interest in the to the Pali canon, and Pavolini uses the Chinese Buddhist tradition. We have to Siamese version of King Chulalongkorn highlight that, in the nineteenth century, (114) from which he gives some examples there were few Italian translations of of translation. His book is not only a , except the selection of philological work for scholars but an excerpts presented in scientific essays, and attempt to present the gist of Southern usually these excerpts were retranslated Buddhism to common readers. Pavolini’s from other European languages. The interpretation of Buddhism is based on Italian debate on Buddhism was usually philosophy and philology. Even a based on interpretations, not (or not comparison of the Tipitaka to the Christian primarily) on texts. Only in 1912 Pavolini

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translate some texts of Buddhist morality, that the idea of its superiority to the and Carlo Formichi translated Christian religion has spread beyond Asvaghosa’s Buddhacharita within the academic circles and “has become a limits of his age, Puini showed a general matter of everyday talk.” (1890: 4) consistent research approach, broad Mariano took into consideration, above all, cultural understanding, a philological French sources (Eugène Burnouf, Eduard attention. Above all, he remained a model Schuré) and German thinkers and scholars of open minded scholarship with a non- (Arthur Schopenhauer, Eduard von confessional attitude. Hartman, Max Müller, Hermann Oldenberg). Mariano condemned the Michele Kerbacher, director of the religious syncretism of Buddhism and Collegio Asiatico in Naples and Professor defended the originality and authenticity of Sanskrit, developed a compared study of and its clear superiority in of mythology. Philology and reflection on metaphysical and moral issues. According language, poetry and myths became a way to Mariano, Buddhism demonstrates a to understand a culture. From this social and historical lack of efficiency, it is perspective he proposed a “science of against humanity and against civilization, religions” so that “theology becomes more since civilization is a synonym for rich and perfect through the contributions Christianity. The intention to write a of philology and history” (Kerbacher “comparative study” failed and the book is 1882b: 43). Though Kerbacher does not a one-sided apology of the Christian faith deal directly with Buddhism, his of little philosophical interest and, today, perspective proposes a dialogue and a of mere historical relevance. confrontation between scientific and philological understanding and religious In the same year Enrico Catellani wrote a traditions. long review of Mariano’s book reaffirming the superiority of the Christian religion Since 1890 a new attitude began to arise in over Buddhism (he considered above all the Italian debate on Buddhism. Scholars’ the Tibetan tradition), as far as the interest shifted from an historical and metaphysical problem is concerned, and philological perspective to a philosophical attempting to bring the concept of Nirvana or rather religious and confessional one. In to the Christian idea of “eternal peace” the last decade of the nineteenth century, (1891: 740). Catellani appreciated the some authors did not understand moral refinement of the Buddhist Buddhism as an object of historical or teachings, which can be compared to scientific knowledge, but as a term for Christianity, but to him the weakness of religious comparison and, usually, as a Buddhist metaphysics cannot back up an threat to the Christian religion. In 1890, effective moral system. He even criticizes Raffaele Mariano published Buddhismo e the pacific attitude of a religion which Cristianesimo (Buddhism and cannot impose itself on the masses, which Christianity) in it. He states that there are cannot avoid religious syncretism and more and more studies on Buddhism and idolatry, and cannot survive “in the

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struggle for existence” (1891: 5). Catellani art, history and culture. In the last decade paid a special attention to the recent spread of the nineteenth century something of Buddhism in the Western world, a changed. According to Mariano and “neo-Buddhism” which connects Catellani, Buddhism became a topic mysticism and science. This new interest present even in everyday gentlemanly in Buddhism, Catellani wrote, was caused discourse, so that it was felt as a menace to by the new theories of evolution, the the Christian religion. This threat came increasing skepticism in modern European from works of philologists and society and the eternal, human need for philosophers, but now it concerned a mysticism. We can see very clearly that broader public, with little if anything to do Mariano and Catellani were not fighting with philosophy and academe. Buddhism, Buddhism in itself, but rather the fear of as we have seen in de Gubernatis’ play its seeping beyond the academic milieu Buddha (see above the paragraph into society, among “cultivated Western ‘Scientific and anthropological gentlemen.” (Catellani 1891: 33) More approaches’), was no longer a precisely, the Buddhism they were philosophical subject but a general, artistic fighting is the one proposed by the and cultural topic, even an existential Theosophical Society (see the next model. paragraph) which mingled mysticism and science, Buddhist elements and Western It seems that Buddhism fulfilled the need esotericism. for mysticism and spirituality at a time when Western society became richer and Ten years later, in 1900, Raffaele Mariano traditional values were questioned by published a revised version of his book scientific progress. It is noteworthy that Cristo, il Buddha e altri Iddii dell’Oriente this existential or religious experience of (Christ, Buddha and other Oriental Gods), Buddhism, even beyond its academic adding some chapters concerning the boundary, was based on studies, academic recent Italian and European debate. The material or apologetic books but it did not aim of this new version of his study was a rely on direct experience or knowledge of declared apology of the Christian religion the Buddhist religion actually practiced by and a defense against the threat of the Asian people. modern world. In 1875, Olcott and Blavatsky founded the Spirituality of Buddhism Theosophical Society in New York and in 1880 the founders converted to Buddhism. The essays of Puini, de Gubernatis, It was the first organized group to Pavolini and Teza prove that for most of introduce Indian beliefs and rituals into the nineteenth century Buddhism in Italy Western society. The Theosophical was the concern above all of philologists, Society mixed Western mysticism and philosophers and scholars. Even most esoteric traditions, neo-Platonic and general books on Buddhism were for Buddhist ideas with a spiritual version of educated and learned readers, interested in evolutionism and positivism. In this way

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the Theosophical Society became an Neumann and his translations from Pali, important agency for presenting Buddhism De Lorenzo renders the Italian name of the to the Western world, answering its need Enlightened as ‘Buddo’ instead of the for spirituality. At the same time it became common ‘Buddha’ (Bhikshu 1897: IV). a concrete opportunity for interreligious The book contains basic Buddhist tenets reflection. In this way Buddhism presented from the Pali canon and its declared aim is itself as a religious and spiritual to explain to a experience and as a kind of current topic general readership. Actually this handbook for people of the American, British and presents the main features of Theravāda German middle classes. Buddhism reached Buddhism in the structure of the Christian a larger public and, from then on, its form catechism, and Buddhist history and of transmission was not only the academic doctrine are accurately explained in 173 essay. This new religious and spiritual plain questions and precise answers. The attitude touched, to a certain degree, the exposition is very clear and easy and the Italian public, too. author stresses the moral aspect of Buddhist thought: its purpose to free In 1900, the Theosophical Society mankind from suffering, its specificity in published as Italian edition of Il comparison with revealed religions, its Buddhismo esoterico o positivismo compatibility with other religions and with indiano (Esoteric Buddhism or Indian a scientific view of reality: Positivism) by Alfred Percy Sinnett (1883) in a translation by Mme. Lemaitre from QUESTION: What is the main the French version. In this book difference between the Buddha’s esotericism, spiritualism and Buddhist teachings and other religions? facts and principles are strangely ANSWER: Buddhism teaches the intertwined and the esoteric aspects, faith highest goodness and wisdom, in a secret of the universe and in a kind of without intervention of a personal old wisdom for a select few, is god; the highest knowledge, predominant. This book demonstrates the without revelation; the moral order need for spirituality in Italy at the end of of the world and a justice which is the nineteenth century. realized necessarily on the basis of natural laws and of our own Responding to the same need, in 1897 essence; continuity of our being, Giuseppe de Lorenzo translated without an immortal soul; (…) a Catechismo buddistico [Buddhist redemption, in which everyone Catechism] from the German into Italian. redeems himself, and which, Subhadra Bhikshu, the author of this without prayers, sacrifices, didactic handbook, following the most penances and external acts, recent philological ideas, privileged the without priests, without saints, Pali canon, since it is considered as without divine Grace, can be preserving the original teachings of the obtained and conquered only by Buddha. According to Karl Eugen

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himself, in this life and on this Chinese texts as the basis for a earth (Bikhshu 1897: 64). philosophical and cultural approach to Buddhist studies or which a scientific The purpose of this catechism is clearly study of Buddhism was founded. religious and this fact demonstrates the great change which occurred in Italy in the In 1883, the edition of the Pali canon by last decade of the nineteenth century. Now the King Chulalongkorn marked a new Buddhism was not only an issue for philological and philosophical discovery scholars and some cultivated men, but a of the genuine message of the Buddha. cultural and religious fact which should Teza shows its importance to the scientific concern “all educated persons interested in community and Pavolini’s book presents a the greatness and beauty of the Buddhist consistent and complete view of the topic. conception of the world” (Bikhshu 1897: XIV). The author and the Italian translator In the last decade of the nineteenth (in the preface of the second edition, 1922) century, interest in Buddhism spread considered and appreciated the scientific beyond academic circles and became a production Buddhism of the last two cultural fact concerning a large member of decades of the nineteenth century in readers, from scholars to cultivated men. Germany and in Italy. The confessional Beginning in 1890, there was a certain spread of Buddhism seemed to be a reaction against Buddhism among some continuation of its philological and parts of Italian culture. On one hand, philosophical understanding. Buddhism reached a larger public, it is felt to be a threat to Christian values and Conclusion traditions. On the other hand the need for spirituality and the changing social context In the first seventy years of the nineteenth made Buddhism and Buddhist principles a century, through Catholic missionaries’ part of a new spiritual experience of life, reports and various documents, Buddhism independent from the scientific and spread through Italy rather slow. From a historical understanding of it. generic and imprecise understanding, the school of Turin developed a philological The new century began with a great approach to Indian texts. French, German number of studies on Buddhism. and English translations and studies Translations of Buddhist texts from the became the basis of an original and Pali canon became more and more autonomous interpretation. Buddhism was common and available to non-academic an academic issue, and generally there readers. The approach became more were no full translations of texts and philologically correct and philosophically studies from European languages into relevant. At the same time Buddhism as a Italian, except the excerpts presented in spiritual experience took a greater place in Italian studies. In the last thirty years of Western society, even independent from the nineteenth century Italian scholars like its presence in the scientific and cultural Puini and de Gubernatis use Tibetan and debate. This is the period which Botto

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called the third phase of the study of XVI. Firenze: Tipografia Fodratti. Buddhism (1985: 175), in which scholars fully developed an adequate and critical De Gubernatis, Angelo. 1876a. attitude to Buddhism, founded on the Manoscritti indiani del Museo historical, philological and theoretical Borgiano nel Collegio di Propaganda. bases we have considered. Bollettino Italiano degli Studi Orientali. 1 (4-5): 82-85. Sources De Gubernatis, Angelo. 1876b. Matériaux I present here the complete list of writings, pour servir à l'histoire de études essays and books on Buddhism published orientales en Italie. Paris: Leroux. in Italy (exceptions are the unpublished report from 1776 of Father Percoto and de De Gubernatis, Angelo. 1877. Gubernatis’ study published in France) up Enciclopedia Sinico-Giapponese to 1900. I follow chronological order and (fascicolo primo). Notizie estratte dal the list, so far as I could verify, is almost Wa-Kan, San-sai, Tu-ye intorno al complete. We have to take into account buddhismo per Carlo Puini. Firenze, that some writings have been lost. Some Successori Le Monnier. Bollettino entries are still incomplete because I was Italiano degli Studi Orientali. 1 (22): not able to find the document or to identify 435. it better. So I also include in this bibliography some texts which have been De Gubernatis, Angelo. 1883. Letteratura quoted in the Italian debate but about Indiana. Milano: Hoepli. which we, today, do not have precise data and details. I use the original Italian title of De Gubernatis, Angelo. 1902. Buddha. documents; the English translation is given Dramma in cinque atti in versi. Roma: above in the essay when the text is cited. Tipografia Cooperativa Sociale.

Catellani, Enrico. 1891. Buddismo Gorresio, Gaspare. 1845. Buddhismo orientale e Buddismo europeo I-IV. Indico. Lettera del Cavalier Gaspare L’. (14) 2 (3-4): 713-742. Gorresio al Cavalier Costanza Gazzera, segretario della Reale Accademia delle Catellani, Enrico. 1892. Buddismo Scienze. Gazzetta Piemontese. 22. orientale e Buddismo europeo V- VII. L’ateneo veneto. (14) 1 (2-3) 1-33. Griffini, Michelangelo. 1781. Della vita di Monsignor Gio. Maria Percoto [...] De Gubernatis, Angelo. 1867a. Piccola missionario ne’ regni di Ava e di Pegu enciclopedia indiana. Torino: Loescher. libri tre scritti dal padre M. G. Udine: Gallici Fratelli. De Gubernatis, Angelo. 1867b. Memoria intorno ai viaggiatori italiani nelle Kerbacher, Michele. 1882a. La scienza Indie Orientali dal secolo XIII a tutto il delle religioni, Napoli.

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Kerbacher, Michele. 1882b. La scienza Percoto, father Maria. 1776 . Kammuva, delle religioni. Discorso per ossia trattato della ordinazione dei l’inaugurazione degli studii. Napoli: Talapoini del secondo ordine detti Accademia Reale delle Scienze. Pinzi. (Unpublished).

Kerbacher, Michele. 1900. Leggende Puini, Carlo. 1871a. Studi sulle religioni Buddhistiche del Mahabharata. Atti dell’Estremo Oriente di Carlo Puini, dell’. (30) 5: alunno dell’Istituto degli Studi 2-71. Superiori Pratici e di Perfezionamento di Firenze (Capo I, Il Buddhismo). Mariano, Raffaele. 1890. Buddismo e Archivio per l’Antropologia e la cristianesimo: studio di religione Etnologia. 1: 214-238. comparata. Napoli: Tipografia della Regia Universita. Puini, Carlo. 1871b. Studi sulle religioni dell’Estremo Oriente di Carlo Puini, Mariano, Raffaele. 1900. Cristo, il Buddha alunno dell’Istituto degli Studi e altri Iddii dell’Oriente. Studi di Superiori Pratici e di Perfezionamento religione comparata, vol. I. Firenze: di Firenze (Capo II, Dell’opera del Barbera. Buddha). Archivio per l’Antropologia e la Etnologia. 1: 340-357. Pavolini, Paolo Emilio. 1895. Le fonti del Devadhamma-jataka. Puini, Carlo. 1872a. Studi sulle religioni dell’Estremo Oriente di Carlo Puini, Pavolini, Paolo Emilio. 1898a. Buddismo. (Capo III, Metafisica Buddhica). Milano: Hoepli. Archivio per l’Antropologia e la Etnologia. 2 (1): 41-66. Pavolini, Paolo Emilio. 1898b. A Malay Parallel to the Culla-Paduma-Jataka. Puini, Carlo. 1872b. Studi sulle religioni JRAS. p. 375. dell’Estremo Oriente di Carlo Puini, (Capo IV, Propagazione e svolgimento Pavolini, Paolo Emilio. 1899. Sulla delle Dottrine Buddhiche). Archivio per leggenda dei quattro Pratyekabuddha. l’Antropologia e la Etnologia. 2 (4): Actes du XIIme Congrès des 363-383. Orientalistes, Roma. 1: 129-137. Puini, Carlo. 1872c. I sette genii della Pavolini, Paolo Emilio. 1900. A proposito felicità. Notizia sopra una parte del della triglotta buddhistica. Giornale culto dei giapponesi. Firenze: della Società Asiatica Italiana. 13: Successori Le Monnier. 87-88. Puini, Carlo. 1873. Il nirvana. Archivio di antropologia ed etnologia. 3 (3-4).

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Puini, Carlo. 1876. Di una relazione Sinnett, Alfred Percy. 1900. Il buddhismo inedita del viaggio al Tibet del P. esoterico o Positivismo indiano, Ippolito Desideri da Pistoia, scritta da translated from the French text by C. lui stesso. Bollettino Italiano degli Lemaitre edited by the Theosophical Studi Orientali. 1: 33-42. Lodge of Rome. Roma: Libreria teosofica editrice. Puini, Carlo. 1877. Enciclopedia sinico- giapponese : Notizie estratte dal Wa- Subhadra Bhikshu. 1897. Catechismo Kan San-Sai Tu-Ye sulla religione, gli buddistico per avviamento nella usi, i costumi, la storia, l'etnologia e la dottrina di Gotamo Buddo. Translated geografia della Cina e del Giappone. by G.D.L., Napoli: E. Marghieri. Firenze: Successori Le Monnier. Tagliabue, C. 1894. La dottrina buddhista Puini, Carlo. 1878. Buddha, Confucio, Lao sulla trasmigrazione. L’oriente. (1) 3: Tse: notizie e studi intorno alle 171-178. religioni dell’Asia orientale. Firenze: Sansoni. Teza, Emilio. 1872. A Siddarta Suddodanide, il Budda (imitazione di Puini, Carlo. 1882. Saggi di storia della un inno indiano), Pisa. religione. Firenze: Le Monnier. Teza, Emilio. 1882. Sul lokaniti. Studi Puini, Carlo. 1891. Le origini della civiltà sulla Gnomologia Buddiana. Memorie secondo la tradizione e la storia del Regio Istituto Lombardo. 14 (5): dell’estremo oriente. Firenze: Le 125-134. Monnier. Teza, Emilio. 1892. La Crisna dei Puini, Carlo. 1897. Saddharma Pundarika Panduidi nelle tradizioni buddiane, nella versione cinese. Studi Italiani di Nota. Atti del Regio Istituto Veneto. 51 filologia indoiranica. 1-2 Firenze: (7-4): 1442-1451. Carnesecchi. Teza, Emilio. 1895a. Il physiologos presso Puini, Carlo. 1899. Il Buddhismo nel Tibet a’ buddiani. Atti e Memorie della Regia secondo la Relazione inedita del Accademia delle Scienze, Lettere ed viaggio del P. Ippolito Desideri, in Arti di Padova. 9: 83-86. Studi Italiani di Filologia Indo-Iranica. (3) 3: 1-63. Teza, Emilio. 1895b. In un eremitaggio di frati buddiani: leggende magadesi. Atti Puini, Carlo. 1899. Il P. Ippolito Desideri e e Memorie della Regia Accademia i suoi viaggi nell’India e nel Tibet delle Scienze, Lettere ed Arti di Padova. (1712-1727). Studi Italiani di Filologia 11: 131-147. Indo-Iranica. (3) 3: XXVI-XXXII.

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Teza, Emilio. 1895c. Il Tipitaka dei Turin is still the possession of the Buddiani nel Siam. Atti del Regio Academy. Istituto Veneto, 1895-1896. 212-223. References Teza, Emilio. 1895d. Voci birmane nella vita del padre G. M. Percoto scritta dal Botto, Oscar. 1985. Appunti per una storia padre M. A. Griffini. Atti del Regio degli studi Buddhisti in Italia. Istituto Veneto di scienze, lettere ed arti. Orientalia Iosephi Tucci Memoriae (7) 7: 82-88. Dicata, pp. 175-189. Roma: Istituto Italiano per il Medio ed Estremo Teza, Emilio. 1896. Il Tipitaka dei Oriente. Buddiani stampato nel Siam. (Enclosed in Tipitakam dei Buddiani, Bang-kok, Botto, Oscar. 1993. Gli studi di 1894. donated by King Chulalongkorn orientalistica. L'Università di Torino. to the Royal Academy of Science of Profilo storico e istituzionale, edited by Turin) 1894) Venezia: Tipografia Francesco Traniello, pp. 134-140. Ferrari. Torino: Pluriverso.

The Siamese Edition of the Botto, Oscar. 1997. Early Scholars of Asia and Buddhism in Connection with Tipitaka Oriental Studies in Italy. Living a Life

in Accord with Dhamma: Papers in Tipitaka. 1894. Ordered by H. M. the King Honor of Professor Jean Boisselier on Chulalongkorn. Bangkok. His Eightieth Birthday, edited by

Natasha Eilenberg, M. C. Subhadradis I have been able to identify and find two Diskul, Robert L. Brown, preface of H. complete Siamese editions of the Tipitaka R. H. Princess Maha Chakri Sirindhorn, edited by H. M. the King Chulalongkorn pp. 95-104. Bangkok: Silpakorn and donated to Italian universities and University. institutions. In one case the title was displaced in the catalog because of a Crosby, Kate. 2014. Buddhism. wrong transcription. In both cases the Continuity, Diversity, and Identity. institutions hardly realize the importance Chichester: Wiley Blackwell. of the books they possess. Today the state of conservation of both these precious Filoramo, Giovanni. 1997. Le religioni books is discrete. The handwritten dell’Asia. Il Buddhismo. Storia delle inscription in Italian “Buddhist Tipitaka religioni, edited by G. Filoramo. Roma- (in Siamese characters) Bangkok, 1894” Bari: Laterza. tells the title and the origin. This copy is now in the possession of the National Harvey, Peter. 1990. An Introduction to Library of Turin. Another copy of Tipitaka Buddhism. Teachings, History and given to the Royal Academy of Science of

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Practices. Cambridge: Cambridge University Press.

Nada, Narciso. 1993 La Restaurazione. L'Università di Torino. Profilo storico e istituzionale, edited by Francesco Traniello, pp. 34-39. Torino: Pluriverso.

Nyantiloka. 2004. Buddhist Dictionary. A Manual of Buddhist Terms and Doctrines. Chiang Mai: Silkworm Book.

Piano, Stefano. 2010. Il sanscrito e la cultura dell’India nell’Università di Torino: la nascita dell’indologia. DOST Critical Studies. (The Department of Oriental Studies, University of Turin) 8: 1-16. Pugliese Carratelli, G. 1984. L’indianistica a Napoli tra l’Otto e il Novecento. La conoscenza dell'Asia e dell'Africa in Italia nei scoli XVIII e XIX, edited by Ugo Marazzi, 2-1: pp. 5-17. Napoli: Istituto Universitario Orientale.

Sheravanichkul, Arthid. 2012. Thai Ideas about Hīnayāna/Mahāyāna: Correspondence between King Chulalongkorn and Prince Narisranuvattiwong. How Theravāda is Theravāda? Exploring Buddhist Identities, edited by Peter Skilling, Jason A. Carbine, Claudio Cicuzza, Santi Pakdeekham. 415-441. Chiang Mai: Silkworm Books.

Warren, Henry Clarke. 1896. Buddhism in Translation. Harvard: Harvard University Press.

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