You are bidding on one typed, signed letter ofOrientalists and Islamic scholars Franz Taeschner (1888-1967).

directedto the Indologist Walter Ruben (1899-1982).

The letter was Written by Walter Ruben in very small handwriting on the reverse (apparently excerpts on the history of communism in Russia and Germany 1897-1903).

DatedMunster, 25. January 1951.

Taeschner asks for a Turkish article by Rubens, as the magazine is not available from him.

He also inquired about photocopies of Rubens' photographs from Kirightşehirand hopes at the International Orientalist Congress in Istanbul "to take a trip to Kirightşehir to do to walk in your footsteps."

Info:"From Aug. 1944 to Jan. 1946 R[uben] was in Turkey with his family. provincial town Kirşehir confines." (Source: FIS). 1950-65 Ruben was a professor at the Humboldt University in Berlin and Director of the Institute for Indian Studies.

Format: 15 x 21.2 cm.

Condition:folded; Paper browned, with crease. Please also note the bilthe!

Internal note: 2a/7

About Franz Taeschner and Walter Ruben (source: wikipedia & NDB):

Franz Gustav Taeschner (* 8. September 1888 in Reichenhall; † 11 November 1967 in Münster) was a German orientalist and Islamic scholar.

Life: Taeschner was the son of the pharmacy owner Emil Taeschner. He studied oriental languages ​​and cultures and was 1912 at the Christian-Alblaw University of Kiel. Taeschner took part in World War I and was taken prisoner of war.[1] In 1922 he habilitated at the Westphalian Wilhelms University in Münster. He then worked there as a private lecturer and was appointed professor and director of the Oriental Seminar in 1935, succeeding Anton Baumstark. He remained in this position until his retirement.

For the 1st On May 1, 1933, Taeschner became a member of the NSDAP (membership number 2,494,580).[2] He was also a member of the National Socialist German Lecturers' Association and cultural director of the Münster local group.[3] In 1934 he published the propaganda work The totality claim of National Socialism and German Catholicism, in which he tried to prove the compatibility of National Socialism and Catholicism.[4] In his history of the Arabic world (Vowinckel, Heidelberg et al. 1944) he used the history of early Islam to construct the impossibility of living together with Jews and the superiority of the Semitic Arab race over the Semitic Jewish race.

During the Second World War, Taeschner was briefly employed by the Foreign Office.[6] After the end of the war he tried to continue his teaching in Münster, for which he used his private apartment.

In teaching, Taeschner devoted himself to the Arabic, Persian and Turkish languages, in research he dealt primarily with the Turkish language, literature and cultural history through to the geography of Asia Minor in the Middle Ages, Persian-Turkish miniature painting and Ottoman historiography and development of brotherhoods and guilds in Islamic countries.

publications

History of the Arab World. Kurt Vowinckel Verlag, Heidelberg/Berlin/Magdeburg 1944.

Walter Ruben (born 26. December 1899 in Hamburg; † 7 November 1982 in Berlin) was a German Indologist.

Career: Ruben was born the child of a Hamburg merchant. He attended the Wilhelmgymnasium in his native town and took private Sanskrit lessons with Sten Konow. After a war-related Notabitur (1917) and subsequent military service, Ruben began studying Indology, Greek and Latin languages ​​and philosophy in Hamburg in 1919 and then in Bonn under Hermann Georg Jacobi. Ruben went to Berlin for a period of three semesters to attend Heinrich Lüders' courses there. In 1924 he received his doctorate in Bonn with the thesis "On Indian epistemology. The doctrine of perception in the Nyāyasūtras". In 1927 he completed his habilitation. In Bonn he joined the "Red Students" in 1927 and was a member of the International Workers' Aid.

In 1931 Ruben became a lecturer in Indian philology at the University of Frankfurt am Main. In 1935, because of the National Socialist cultural policy, Ruben accepted a professorship in Indology at the University of Ankara, which Lüders had arranged for him. After a three-year period of leave for teaching there, he remained in Turkey as a political emigrant, whereupon the German authorities withdrew his teaching license at Allen German universities as punishment. In 1948 Ruben moved from the University of Ankara to the Universidad de Chile in Santiago de Chile, where he held an ethnological professorship for Indian culture.

In 1950 Ruben accepted a professorship at the Humboldt University in Berlin and was appointed director of the Institute for Indian Studies. Ruben held this position until 1965. In 1955 Ruben was also deputy director and from 1962 to 1965 director of the Institute for Oriental Studies at the German Academy of Sciences in Berlin. In 1963 Ruben was appointed secretary of the Languages, Literature and Arts class of the Academy of Sciences.[1] He remained in this position until 1968.

In his numerous works, Ruben devoted himself primarily to the history and culture of India and the Anatolian-Oriental region as well as the Southeast Asian peoples.

Walter Ruben, who last lived in the Grünau district of Berlin, was buried in 1982 in the Grünau forest cemetery.

honors

1955: Full member of the Academy of Sciences

1959: National Prize of the GDR III. Science and Technology class

Life:R attended the Wilhelmgymnasium in Hamburg and from 1915 studied Sanskrit privately with →Sten Konow (1867–1948). After completing his high school diploma in 1917 and serving in the war, he went to Bonn in 1919, where he remained as a student of the Indologist →Hermann Georg Jacobi (1850–1937) until 1931, with the exception of three semesters in 1923/24 with →Heinrich Lüders (1869–1943) in Berlin. In 1924 R. under →Jacobi with a dissertation on Indian logic (The teaching of perception in d. Nyāyasūtras III/1) and habilitated in 1927. His edition and translation of the Nyāyasūtras (1928, postdr. 1966) is still regarded as exemplary today. In 1931 R., who managed his own estate in Nieder-Mumbach, became a lecturer in Frankfurt/M. Here he was supported by the ethnologist Leo Frobenius (1873-1938), whose culture group theory R. influenced. Persecuted because of the Nazi racial laws, R. 1935 with his wife who, like himself, is a Jew. Father had, and the two sons to Ankara, where he worked as an Indologist at the newly founded history faculty until 1948 through Lüders' mediation. From Aug. 1944 to Jan. 1946 R. with his family in Turkey. provincial town Kirşehir confines. On a study trip to India in 1936/37, he conducted field research among the Asur in Chota Nagpur (Eisenschmiede und Demen, 1939; Über d. Lit. i.e. pre-Aryan tribes of India, 1952). Published in Turkey, R. "Krishna, Concordance and Commentary [...]" (1941), "Indian Middle Ages" (1944) and "Kālidāsa's Raghuvaṃśa" (1947/48). He also dealt with fairy tales: "The Fairy Tale of the Evil Brother" (Monumenta Serica VII) was published in Beijing in 1942, and "The 25 Tales of the Demon" (FFC 133) in Helsinki in 1944.

An ethnological work on three pre-Inca cultures (Tihuanaco, Atacama and Araucanians, 1952) was the result of his stay in South America, where R. 1948/49 held an ethnological chair at the Universidad Santiago de Chile. From 1950 to 1965 he was director of the Institute for Indian Studies at the Humboldt Univ. in Berlin. In the German Academy of Sciences in Berlin (DAW), of which he was a full member since 1955, R. 1962-65 as director of the Institute for Oriental Research and 1961-68 as secretary of the class for languages, literature and art.

R's political activism in the 1950s and 1960s and his forced attempts to apply historical materialism to Indian studies provoked criticism not only in the West. Many claims, e.g. B. in his "Introduction to Indian Studies" (1954) and in the "History of Indian Philosophy" (1954), appear all too striking. R's work on modern Indian literature, 'Indische Romane' (3 vols., 1964-67), is explicitly subtitled 'An Ideological Investigation'. R later revised his periodization of the ind. History and in the last volume of his work "The social development in ancient India" (6 vols., 1967-73) replaced the term "slave-owning order" not used by Marx for India with "gang society". Where R Breaking away from dogmatic approaches, he enriched research with a bottom-up perspective, a look at material and non-Aryan culture, and the inclusion of modern India. In The Sense of the Drama 'The Seal and Rakshasa' (1956), R. astutely the political intrigues in an ancient Indian drama.