Ricerche a cura del dott. Luigi Braco
Nel suo testo "Storia della
Magia", Eliphas Levi scrive:
"Il libro dell'occulismo indiano, l'Oupnek'hat, insegna i mezzi fisici e morali
per compiere fino in fondo l'opera del loro inebetimento e arrivare per gradi a
quella follia furiosa che i loro stregoni definiscono Stato Divino. Questo libro
dell'Oupnek'hat č l'antenato di tutti i libri di magia ed č il monumento pił
curioso dell'antichitą della goezia. E' diviso in cinquanta sezioni, č un'ombra
squarciata da lampi. Vi si trovano frasi sublimi miste a oracoli di menzogna.
Talvonta vi si crede di leggervi il Vangelo di San Giovanni."
Delle foto dell'Oupnek'hat:
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Approfondimenti
(1) It is true that under Akbar's reign (1556-1586) similar translations had been prepared 1, but neither those nor the translations of Dārā Shukoh attracted the attention of European scholars till the year 1775. In that year Anquetil Duperron, the famous traveller and discoverer of the Zend-avesta, received one MS. of the Persian translation of the Upanishads, sent to him by M. Gentil, the French resident at the court of Shuja ud daula, and brought to France by M. Bernier. After receiving another MS., Anquetil Duperron collated the two, and translated the Persian translation 2 into French (not published), and into Latin. That Latin translation was published in 1801 and 1802, under the title of 'Oupnek'hat, id est, Secretum tegendum: opus ipsa in India rarissimum, continens antiquam et arcanam, seu theologicam et philosophicam doctrinam, e quatuor sacris Indorum libris Rak baid, Djedjer baid, Sam baid, Athrban baid excerptam; ad verbum, e Persico idiomate, Samkreticis vocabulis intermixto, in Latinum conversum: Dissertationibus et Annotationibus difficiliora explanantibus, illustratum: studio et opera Anquetil Duperron, Indicopleustę. Argentorati, typis et impensis fratrum Levrault, vol. i, 1801; vol. ii, 1802 3.' This translation, though it attracted considerable interest among scholars, was written in so utterly unintelligible a style, that it required the lynxlike perspicacity of an intrepid philosopher, such as Schopenhauer, to discover a thread through such a labyrinth. Schopenhauer, however, not only found and followed such a thread, but he had the courage to proclaim to an incredulous age the vast treasures of thought which were lying buried beneath that fearful jargon. As Anquetil Duperron's volumes have become scarce, I shall here give a short specimen of his translation, which corresponds to the first sentences of my translation of the Khāndogya-upanishad (p. 1):--'Oum hoc verbum (esse) adkit ut sciveris, sic τὸ maschghouli fac (de co meditare), quod ipsum hoc verbum aodkit est; propter illud quod hoc (verbum) oum, in Sam Beid, cum voce altā, cum harmoniā pronunciatum fiat. 'Adkiteh porro cremor (optimum, selectissimum) est: quemadmodum ex (prę) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et e (prę) terra aqua cremor est; et ex aqua, comedendum (victus) cremor est; (et) e comedendo, comedens cremor est; et e comedente, loquela (id quod dicitur) cremor est; et e loquela, aļet τοῦ Beid, et ex aļet, τὸ siam, id est, cum harmonia (pronunciatum); et e Sam, τὸ adkit, cremor est; id est, oum, voce alta, cum harmonia pronunciare, aokit, cremor cremorum (optimum optimorum) est. Major, ex (prę) adkit, cremor alter non est.' Schopenhauer not only read this translation carefully, but he makes no secret of it, that his own philosophy is powerfully impregnated by the fundamental doctrines of the Upanishads. He dwells on it again and again, and it seems both fair to Schopenhauer's memory and highly important for a true appreciation of the philosophical value of the Upanishads, to put together what that vigorous thinker has written on those ancient rhapsodies of truth. In his 'Welt als Wille und Vorstellung,' he writes, in the preface to the first edition, p. xiii 'If the reader has also received the benefit of the Vedas, the access to which by means of the Upanishads is in my eyes the greatest privilege which this still young century (1818) may claim before all previous centuries, (for I anticipate that the influence of Sanskrit literature will not be less profound CONTINUA
(2) Alcune opere di Anquetil Duperron: "L'Inde en rapport avec l'Europe" - "Zend-Avesta, ouvrage de Zoroastre" - "Voyage aus Indes Orientales"
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