Max Muller theory of religion: Exploring Key ideas and critiques

“We feel that we are in the presence of men who, if they lived with us --- would be
looked upon as giants - We must guard against their memory 'being insulted'-”
Max Muller

Introduction

Over the years, the concept of religion has received myriad definitions and
ascriptions from different scholars and authorities. This is so because every of those
scholars saw religion as having a role to play in every human being which made them
to lay their voices in its definition. Man from the world go has been seen as
religiously incurable and as such is homo religiousus which is not debatable with
copious instances 1 .Defining religion is complex due to diverse interpretations; some
limit it to worship and prayer, but it encompasses broader beliefs and
practices.Briefly, it may be mentioned that myths, rituals, doctrines, theology, mystic
experience, socio-ethical content, etc., constitute some of the major dimensions of
the religious phenomenon 2.
The typical dictionary definition of religion refers to a “belief in, or the worship of , a
God or Gods” or the “Service and worship of God or the supernatural.” Edward
Burnett Tylor defined religion as “the belief in spiritual being”.According to the
philologists Max Muller, “the root of the English word “religion”, the Latin “religo”,
was originally used to mean only reverence for God or the Gods, carefully pondering
of divine things, piety 3 .
Friedrich Max Müller (1823–1900), a German philologist and Indologist, pioneered
the study of religion. His scholarly works on Indology were influential, connecting
him with the East India Company and Oxford Sanskrit scholars. Müller's engagement
with Indian intellectuals spurred reforms like ending child marriage and sati. He
believed language study was intertwined with culture and was inspired by Kant's
spiritual philosophy, translating his Critique of Pure Reason. Disagreeing with
Darwin's evolution theory, Müller's legacy persists in language, literature, and
religious research, shaping understanding in these fields.

Biographical Overview of Max Muller

Max Müller, born in 1823, was raised in a Lutheran household by his only mother,
deepening his Christian faith despite early disillusionment. At Leipzig University, he
immersed himself in comparative theology and philosophy, valuing Hegel's historical
method. Later on in encountering with scholars like Bopp and Schelling in Berlin
shifted Müller away from Hegelian historicism towards an empirical approach.
Schelling's lectures on mythology prompted Müller to emphasize historical facts over
Hegelian idealism. This led him to draw parallels between language and religion
histories, inspiring further research 4 .
Müller's academic career flourished when he moved to England in 1846. He became
a professor of Modern European Languages at Oxford University, where he remained
for the rest of his life. Müller's scholarly pursuits extended beyond linguistics to
include the study of comparative religion. He played a crucial role in establishing the
discipline of comparative religion as a rigorous academic field.

Max Mueller’s theory of religion

Max Müller dedicated his career to unraveling the origins of religion, mythology, and
philosophy through a scientific analysis of language. He traced Indo-European
languages back to their roots, aiming to understand the evolution of human thought.
Müller saw language as humanity's oldest artifact, preceding even tangible remnants
of civilization. He viewed mythology as humanity's initial attempt to interpret nature,
followed by the development of religion, culminating in philosophical critique.
Müller identified the Vedic scriptures as containing the earliest religious concepts,
believing they reflected humanity's transition from sensory perception to abstract
thought. In his view, language retained echoes of humanity's earliest thoughts,
waiting to be unearthed through historical and comparative study. He likened this
process to archaeology, digging through layers of consciousness to reveal
fundamental truths 5. Müller posited that the roots of religion lay in humanity's first
conscious perception of the Infinite, from which emerged core religious elements
like moral discernment and hope. Thus, Müller asserted that language, as the
medium of human expression, played a crucial role in shaping religious evolution,
preserving and transmitting ancient beliefs and concepts across generations.

Max Müller's theory of religion is rooted in the comparative method, which he

applied to the study of religious texts and practices from different cultures and time
periods.In 1856, Max Müller gained public acclaim with his book "Comparative
Mythology," where he applied linguistic analysis to explain the origins of myths.
Müller proposed that ancient myths often stemmed from the personification of
natural phenomena, particularly the sun. He argued that human perception of
nature led to metaphysical interpretations, with names given to these phenomena
later mistaken for divine beings. Müller viewed mythology as a remnant of early
human thought, influencing language and culture. Despite initial recognition, Müller
faced criticism, especially from Andrew Lang, who attacked his views on mythology.
Lang's critiques undermined Müller's influence, overshadowing his original ideas and
emphasizing his solar thesis 6.
Key concepts in Muller’s Theory

Mythology and Comparative mythology: Max Müller, in his Introduction to the

Science of Religion, delineated two main divisions: Comparative theology, focusing
on historical forms of religion, and Theoretic theology, which explains the conditions
underpinning religious belief. He emphasized three prerequisites for comparative
religion: motive, availability of materials, and an acceptable method for analysis.

Throughout history, scholars employed similar methods, critiquing their traditions,

recording foreign beliefs, and comparing them. However, subjectivity hindered
objective analysis.

In Müller's theory, mythology plays a pivotal role, reflecting humanity's attempts to

interpret nature and abstract ideas. Comparative mythology, central to Müller's
work, involves analyzing myths across cultures to uncover common themes. Through
this, Müller aimed to discern fundamental elements of human thought and belief
systems, tracing them back to their origins. This method allowed him to explore
universal aspects of religion and mythology, revealing underlying structures of
human consciousness and spirituality 7.

Vedic Studies and the study of Hinduism:Max Müller's groundbreaking study of

Vedic culture and Hinduism highlighted Sanskrit's antiquity and its pivotal role in
understanding ancient civilizations. Delving into the Rig Veda with the support of the
British East India Company, Müller meticulously edited and translated the text from
1849 to 1874. His interpretations revealed Vedic gods as embodiments of natural
forces, evolving from abstract concepts. Müller's exploration, influenced by
Ramakrishna Paramahansa, traced Indo-European gods back to the Vedic deity
Dyaus, demonstrating linguistic and conceptual links across civilizations. Through his
rigorous scholarship, Müller laid the foundation for comparative religion studies,
shaping the understanding of Hinduism's origins and influencing future generations
of scholars 8.

Aryan Migration Theory:In the context of Müller's theory of religion, the concept of
Aryan migration plays a key role. Müller believed that understanding the linguistic
connections between Indo-European languages, including Sanskrit, Greek, and Latin,
could provide insights into the origins and development of religious beliefs. The
Aryan migration theory posits that speakers of Indo-European languages migrated
from a homeland, possibly located in the Pontic-Caspian steppe region, spreading
their language and culture as they moved. Müller likely viewed this migration as
crucial for the dissemination of religious ideas and practices across different regions
9
.

The sacred books of the East:Max Müller aimed to convert India to Christianity by
targeting the educated elite. He translated sacred texts like the Rig Veda into English
to expose Indians to their religious roots, hoping to weaken Hinduism's hold.
Prominent figures supported his mission, seeing it as vital for missionary work 10 .

Despite never visiting India, Müller befriended Indian intellectuals and reformers,
hoping to influence their conversion. Even on his deathbed, he sought to persuade
them, believing education and Christianity could transform India.

However, Müller's legacy is complicated. While he initially used "Aryan" to denote

linguistic groups, he later associated it with race, contributing to ideas of Aryan
superiority. This misuse reflects biases in his interpretations, overshadowing his
contributions to religious and linguistic studies.

Contrast concepts with Charles Darwin:Müller's theory of religion diverges from

Darwinism. While Darwinism views religion as a social adaptation, Müller sees it
stemming from perceptions of the divine and metaphysical truths reflected in
mythology. Müller favors a historical approach, studying texts and cross-cultural
comparisons, whereas Darwinism relies on empirical evidence. Müller's theory
implies a spiritual evolution guided by divine providence, contrasting with
Darwinism's materialistic view of evolution. Overall, Müller's theory offers a
metaphysical and historical perspective, contrasting with Darwinism's empirical and
naturalistic framework 11.

Critiques of Max Muller’s theory

Critiques of Max Müller's theory of religion highlight several key issues, including
Eurocentrism and colonial influences. Müller's framework has been criticized for its
Eurocentric perspective, which prioritized Western interpretations of non-Western
religious traditions. This bias reflected the colonial attitudes prevalent during
Müller's time, often marginalizing indigenous perspectives and favoring Western
scholarship 12 . Some notable critics of Müller's Eurocentric perspective include
Edward Said, Frantz Fanon, Homi Bhabha, Talal Asad, and Gayatri Chakravorty Spivak.

Moreover, Müller's comparative approach has been faulted for oversimplifying

complex religious traditions. Notable scholars like Edward Burnett Tylor, Mircea
Eliade, Wendy Doniger, and Jonathan Z. Smith have argued against Müller's
tendency to oversimplify complex religious phenomena. They emphasize the
importance of understanding religion within specific cultural contexts and advocate
for a more nuanced and culturally sensitive approach to studying religious traditions.

Another point of contention is Müller's overemphasis on linguistic analysis as the

primary determinant of religious development. Figures like Mircea Eliade, Clifford
Geertz, and Jonathan Z. Smith have pointed out that while language certainly
influences religious expression, it is just one aspect among many that shape religious
phenomena. They argue for a more interdisciplinary approach that considers cultural,
historical, and social factors alongside linguistic analysis to gain a comprehensive
understanding of religion.

Critics also argue that Müller's theory neglected indigenous perspectives and voices
in the study of religion. Scholars like Edward Said, Talal Asad, and Vine Deloria Jr.
They argued that Müller's focus on Western interpretations and methodologies
marginalized indigenous voices and perpetuated colonial biases. They emphasized
the importance of incorporating indigenous perspectives and valuing diverse cultural
understandings to achieve a more inclusive and accurate study of religion.

Relevance of Muller’s Theory in contemporary religious studies

Influence on Subsequent Scholars and Theories: Despite its shortcomings, Müller's

theory laid the groundwork for subsequent scholars in the field of comparative
religion. His emphasis on cross-cultural analysis and the study of religious texts
continues to inform contemporary approaches to religious studies.

Continued Debate on the Origins of Religion: Müller's theory sparked ongoing

debate and exploration regarding the origins and development of religion. Scholars
today continue to investigate the complex interplay of sociocultural, psychological,
and evolutionary factors that shape religious belief and practice 13.

Impact on Methodologies in Comparative Religion: Müller's comparative

methodology remains a foundational aspect of religious studies, providing scholars
with tools to analyze and interpret religious phenomena across cultures. While
contemporary scholars may adopt more nuanced approaches, Müller's contributions
continue to shape the study of religion in significant ways.

Conclusion

In conclusion, Max Müller played a pivotal role in shaping the study of religion,
particularly comparative religion. He provided impetus, structure, terminology, and a
set of ideals that influenced an entire generation of scholars. While Müller did not
single-handedly found the science of religion, his efforts organized and brought
coherence to a previously disorganized field. He laid the groundwork for a more
scientific approach to religious studies, paving the way for future developments in
the discipline. However, despite his significant contributions, Müller's influence
began to diminish before his career ended. Nonetheless, his legacy remains
foundational in the study of religion.