The Book of the Savages ( fr. Livre des sauvages ) is a student's notebook, most likely belonging to a German boy. For about a hundred years (ca. 1750-1851) was taken as a collection of pictograms of Canadian Indians . In this capacity, she was " deciphered " by the missionary and expert on Indian writing, Abbot Emmanuel Domene . The scandal that arose around the Book of the Savages, became a serious warning against the method in which a certain fact fits into a pre-existing theory , taking into account only what corresponds to it, the rest is ignored.
The original author of the "Book" remained unknown. Now the Book of the Savages is kept in the Arsenal Library ( Paris , France ). Apparently, the fact that the student’s notebook has found its place in it is not the result of a hoax , but an accidental mistake with very serious consequences.
Book of the Savages
The so-called "Book of the Savages" is a manuscript, consisting of 114 sheets in the four, ( quarto ), inscribed on both sides, of thick Canadian-made paper, which were written in "silver" and red pencils . Several pages are missing, the rest are more or less spoiled by seawater, apparently during a trip to Europe. The manuscript was in a box that can be locked, and for about a hundred years was the property of the Marquis de Polmy , before one of them, Antoine-Rene de Polmy d'Argenton, sold it in 1785 as part of its library to Arsenal of France [1] . The true origin of the Book of the Savages remained unknown, but Domene suggested that it was passed on to de Polmy by one of the American missionaries as a curiosity, since among other things, the Marquis included many exotic manuscripts , in particular, Chinese. In 1850, Paul Lacroix, supervisor of the Arsenal Library, drew attention to a strange manuscript.
Some time later, a certain Mexican missionary became interested in the book, who took a copy of it with the intention of publishing the “unknown and the only manuscript in the world” in the United States . However, the French, for patriotic reasons, remembering that Québec belonged to them in the recent past and lost in the war with the British , decided to immediately issue a manuscript and, preferably, decrypt it, thus securing the opening priority . A special order about this was given by one of the ministers of Napoleon III , and the abbot Domain was involved in this work as a recognized expert on the Indian problem. Perhaps this haste also predetermined the mistake that made Domain a fool of his work.
The state of linguistic science in the middle of the XIX century
The XIX century in the history of linguistics was marked by the rise of comparativism . The "discovery" of Sanskrit by William Jones , who drew attention to his amazing similarity with ancient Greek and Latin , which prompted him to put forward a bold hypothesis that Sanskrit, along with the Gothic , Celtic and Old Persian, go back to the same root and have the same ancestor Proto-language [2] , and together belong to the same language family , among other things, gave a new impetus to the old dispute about the origin of the language. It is in this century that comparative historical linguistics is born, represented by such names as the Brothers Grimm - Jacob and Wilhelm , Rasmus Rask , Friedrich Schlegel , Franz Bopp , for the first time developed the theory of the original language and ways of reconstructing the ancient forms of the unwritten period. This direction complements the typology - a comparison between languages (first of all, related) in order to identify common forms, the difference between those that go back to the progenitor language and others that appeared independently from each other, as a result of the same linguistic laws [3] .
However, it is worth noting that the linguistics of that time was limited primarily to Indo-European or, as they used to say, “Indo-Germanic languages,” while semiotics , the science of writing, as such, was not yet born (the beginning of a systematic study of the relationship between sign and meaning usually refers to the XX century , the works of F. de Saussure [4] ); there were scattered descriptions of individual types of letters, occasionally attention was paid to their development over time.
As for writing systems as such, in the middle of the XIX century, European scientists were well acquainted with all their types, which are still known today.
In addition to the alphabetic systems inherent in all languages, in particular, the languages of Western Europe, it was known from ancient times to the so-called. “Consonant” letter , the ancient alphabet of which consisted solely of signs for consonants , to which were added later the so-called. “ Mothers of reading ” ( Latin matres lectionis , Hebrews. אם קריאה ) - that is, signs for long vowels [5] .
Europe became acquainted with Hebrew writing thanks to the Bible , the study of which in the original was one of the obligatory disciplines in the study of theology [6] , through Spain and Sicily, Europe became acquainted with Arabic science and, accordingly, with the Arabic language and its writing system [7] .
The same William Jones, who was a judge in Bengal in 1783-1794, among other things, opened for the European scholars the Devanagari writing system, referring to the type of so-called. “ Abugid ”, or syllabic writing systems, in which each sign corresponds to a syllable of the “consonant + vowel” type, slightly changing depending on the particular vowel form.
The system of the syllable letter itself, in which each syllable of the language had its own sign, unlike any other, became known after G. Grotefend deciphered the ancient Persian writing [8] .
The first knowledge of hieroglyphics came along with reports of travelers to China and Japan , in particular, in the works of Jesuit missionaries who studied the languages of these countries (for example, De Christina expeditione apud Sinas Matteo Ricci and Nicolas Trigo , 1615). One of the earliest Chinese grammars was “Arte de la lengua mandarina”, that is, “The Art of Chinese”, written by the Dominican missionary Francisco Varo in Spanish in 1704 [9] .
J.-F. Champollion , deciphering the Egyptian hieroglyphs , was able for the first time to also give a classification of the signs of similar writing systems, which still have not lost their meaning today. So, he shared the so-called. “Hieroglyphs”, located on ancient Egyptian monuments, on sacred signs that have an exclusively sacral function (such as: uroboros , a dove with a laurel branch, etc.), ideograms - expressing a general concept, and phonetic signs proper [8] [10 ] .
Discovery and exploration of America brought knowledge of the so-called. subject writing (an example of which can be a knotted letter " pile ") and pictography - a picture letter.
Knowledge of European scholars of the time about Indian writing systems
The first systems of Indian writing, which became known since the beginning of the Spanish conquest of Central and South America , were Mayan and Aztec hieroglyphic letters , as well as the “nodular letter” of a kipu (despite the fact that sometimes it was assumed that the kipu was not a letter, but a mnemonic means or accounts ”) [11] . A deep study of the writing systems of pre-Columbian America began in the 16th century , mainly by the missionaries [12] .
In addition to the native Indians, at the beginning of the 19th century , attempts to create Indian writing based on European alphabets were well known - for example, the Indian Sequoia , who could not read or write in English, managed to create an original syllable writing system for the Cherokee [13] , which It is used today. The shapes of the signs are created under the impression of the Latin alphabet , but their sound meanings have nothing in common with the Latin prototypes.
The mikmaksky syllable signs on the birch mention in his work the Domain itself [14] . He also speaks of the disappeared Mexican codes of Knight L. Boturini , who only partially settled in the collections of A. Humboldt and Aubin, in the Berlin National Library and the National Library in Paris .
In the 1840s, another syllabic writing system was developed for the Cree language by the missionary James Evans [15] .
There are also several “codes” written by Indians using the Latin alphabet, in particular, the famous Uarochiri manuscript [16] .
Abbot Emanuel Domene
Emmanuel-Henri-Dieudonne Domene ( fr. Emmanuel-Henri-Diedonné Domenech , November 4, 1826 - ca. 1903 or 1904 ) [17] was born in Lyon (France), studied at a theological seminary , but without completing it, twenty years He chose missionary activity in Texas .
He spent about two years (1846–1848) in St. Louis , where he completed his education, studied English and German (as it turned out later, he knew the second rather superficially), and finally, in 1848, began his missionary service in Castroville , The town, founded by German colonists, then moved from there to Brownsville , earning the respect and authority of South Texas residents.
In 1850, he briefly returned to Europe, the next two years he spent again in Texas, where he continued missionary service until 1852 , when, finally undermining his health, he was forced to return to France, where he received a canon's place in Montpellier .
In 1861, he again visited the American continent as a distributor of alms and chaplain of Emperor Maximilian . Having finally settled in France, he devoted the rest of his life to the performance of his priestly functions, as well as travel and literary work [18] .
In 1882-1883, he visited America for the last time. He died in late 1903 (or early 1904 ) from apoplexy . He was buried in Lyon with military honors [19] .
Emmanuel Domain was undoubtedly an educated man, as he knew the Latin, ancient Greek, ancient Egyptian, Chinese material, as it follows from numerous remarks in his own books about America, was well-versed in the history of Mexico, in particular, he was familiar with the works of the Aztec prince Ishtlillochitlya , codes in the languages of Toltek and Nahuatl , as well as with pictorial writing systems of American Indians.
Deciphering the Hieroglyphs of the Book of the Savages
Starting work, Domain divided all the images into their own hieroglyphs (that is, drawings), images of European numbers (or something similar to them) and a third type , partly consisting of European letters, partly of "unknown characters" - by analogy with Cherokee writing, The abbot suggested that this third type was a syllable letter, but, for lack of time and necessary information, refused to try to interpret it .
Due to the fact that the names of Maria, Anna and Joannes were clearly read among the “third type” signs, Domain suggested that he was dealing with a record of the colonial period, made after the conversion of the northern tribes to Christianity ; the fact that the manuscript was brought from New France brought him to the idea that he was confronted with a letter from the local Algonquian or Iroquois Indians . Among the third type, he noted "some very clearly readable words of English or German origin."
In fact, the abbot divided the hieroglyphs into fourteen groups or, by his own expression, “chapters”.
| Chapter number and summary | One of the pages | Domain Decryption | Chapter decoding (his own) |
|---|---|---|---|
| The first is an incomplete chapter, several sheets are missing at the beginning. pp. 1-12 | Spirit blessing squatting Indians. The cross of St. Andrew, to symbolize the scalp, the phallus - a symbol of fertility. | The first page was opened with the image of an animal (" totem ", as suggested by Domain, by analogy with similar images) and the Latin numeral X, which the Indians, according to the observations of the abbot, had the usual digital meaning. The third sign did not succumb to deciphering, the fourth looked like a set of figures 10, 1, 0 and an eight lying on its side, which Domain decrypted as a sign of time “0 between two lines”, corresponding to “the day or time when phallic rites were drawn further ". In the following signs, the abbot recognized the “horns, the symbol of power” and the image of the firmament, and an Indian pointing his finger at a group of four tribesmen, followed by a phallic scene, and all together, according to the abbot, should be understood as the glorification of the great power of the sun, the heavenly fertility deities. A few more pictures in the “first part” - among others, located on the torn fourth page, were defined as “dead” (a man without a head), St. Andrew’s cross , scalp and deity with a sun halo. The whipping scene, in Domene’s opinion, was a dedication, where the shaman holds an eagle feather (stylized as a twig) in his hand, conveying to the adept “ emanation of sacral power,” then an image of a “sacred tree” was found, etc. - in other words, the decoder, the first part was entirely devoted to orgiastic rites , which were designed to ensure fertility. | |
| The second - pages 13-16 , with 14 and 15 left blank, which apparently should be attributed to chance. | Native American with a phallic symbol or a power sign on his head. Christian chapel The tree, symbolizing the forest, the magic stone and the magic bone. | On Domain, it was dedicated to the process of Christianization of the natives. On it, besides the next phallic symbol of power, there was an image of a Christian chapel , a tree (symbolizing a forest or grove, as it is customary to depict in Indian manuscripts), as well as a “magic stone” and a “magic bone”. In the image of a cross crossed out by the cross, the abbot managed to recognize the symbol of a missionary teaching Indians already converted to Catholicism, the sacrament of communion . The symbol itself, in his opinion, should have meant a guest . | |
| The third - pages 17-27 . | The great magician or spirit, and two heads - a symbol of his "double" magical power in the real and in the other world. The reclining figure depicts a dead man or a person, with the help of witchcraft, an untalented healer. | Depicts Indian medicine men (medicine men) decorated with feathers, and so on. “Medical bags” is an obligatory attribute of their profession and a medical hut. Here were couples, with heads and eyes connected by a line, which, according to the usual Indian symbolism, was meant to denote the “unity of views and thoughts.” The next whipping scene was interpreted this time as a shaman who cured a sick person by extracting "spirit" from his insides. | |
| Fourth - pp. 28-40 . | The leader, crowned with horns - a symbol of power, accompanied by personal spirit. Below - two leaders with the symbols of the moon or night, semicircles, in their hands. | Put the researcher to a standstill. It was mainly dedicated to frank scenes of phallic content, but here a mysterious sign resembling scissors was found, and a human figure above it. Based on the fact that the Indians do not use scissors, the abbot suggested that there was an image of a totem in front of him. Here there was an image of a man with a disk in his hand, which was understood as a “moon” or a night, another horned leader. The image of oblique lines of rain made it possible to think that in the fourth part we are talking about a weather spell. There was also a tent topped with a cross, as practiced among the first missionaries who mastered the Canadian north. | |
| Fifth - pp. 41-48 , badly spoiled. | A prisoner, tied to a pillar, and a spirit marching past him in snowshoes, a "leader" listening to the sky and Indian children. | It begins with a torn 41st page. Here there was an image of a “leader” with caricaturely huge ears (that is, a “listener”) and a man marching in snowshoes past a captive tied to a post. According to the abbot, snowshoes should have meant that we are not a living person, but a spirit. On the 47th page, the name “Anna” was found, which the abbot found it necessary to understand literally. | |
| Sixth - pp. 49-60 . | Two leaders with chained heads - as a sign of the unity of their thoughts and the conclusion of the union. The moon (crossed out circle) as a symbol of the night and time of witchcraft and the conclusion of magical alliances. A totem resembling a horse or an ass, probably depicting a lynx . | He carries the image of the “resting leader” (for his totem stands straight, not turned upside down, like a dead one), six children's figures (three boys and three girls), a hunter with a gun at the tree (that is, in the forest) and several connected little rings, meaning which the abbot failed to unravel (as possible, the meaning of "cloud", "union" or "abundance" was assumed). | |
| Seventh - pp. 61-86 . | The child in the grave, as a symbol of Christmas, or the Holy Sepulcher. | It consisted of drawings, according to the researcher, depicting the battle, animal totems, and one of them, resembling a horse or an ass, could actually be an image of a lynx . Here, along with the hunting rituals, there appeared “a drawing of a child in the grave” and two priests on both sides, which the abbot hurried to interpret as an image of the Nativity scene or, on the contrary, the Holy Sepulcher. The first, apparently, was confirmed by the inscription on the next page - “Maria”. However, the abbot showed caution, and refused to draw any conclusions before a more rigorous study. | |
| Eighth - pp. 87-93 . The shortest | Ambassadors from Europeans or from southern tribes, sent for negotiations. Wide lines, like tails, to the right of the figures, apparently, symbolize medical bags - an essential attribute of the healer. | The short eighth part (pages 87–93) depicted people with square hair, perhaps Europeans or southerners, who arrived for negotiations. | |
| Ninth - pp. 94-109 . | Corn or rice field, working Indians. | He depicted a rice or corn field, a man with a bird's head (to symbolize a powerful spirit of destruction or some kind of allegory of not quite clear content) and a hunting scene. A few pages were missing. | |
| Tenth - pp. 109-116 . | Indians on the warpath. | Partly devoted to historical events, partly - religion. Here there was again the image of a tent with a cross and shields to protect the soldiers from the bullets of white settlers. | |
| Eleventh - pp. 117-140 . | The relocation of two tribes from East to West in an area rich in forests and healing herbs. Above, it is noted how many “moons” took the journey. | According to the abbot, she described the village and its inhabitants (and the signs resembling figures were taken for their number), the harvest, the battle of two tribes indicating the number of dead and wounded, a barrel of "fire water" and a bunch of hides, apparently for exchange, mouflon and a certain group of hunters or warriors, relocation. Then followed the battle, embodying her spirit of war and, finally, the triumph of the victorious leader and his tribe. | |
| The twelfth - pp. 141-173 . | Cartouches with digital or symbolic images, Europeans with symbols of power on their heads. | She depicted ships coming from the East, connected by a chain of people, a new Indian medicine man, a monogram of Christ (H and a cross over him), the name Maria again, cartouches resembling Egyptian, and a picture telling, in all likelihood, the history of the fall , Europeans with symbols of power , mystical scenes, apparently related to the ritual of initiation, battle, reconciliation of two opposing tribes, the scene of baptism , etc. | |
| Thirteenth - pp. 174-209 . | The figure of a deity, a man with rabbit ears. | Very difficult to understand, depicts a medicine man with a bird and a scene of prayer to a heavenly deity, followed by an image of a circle with dots with a cross over it, which can be unambiguously interpreted as an image of Catholic beads , scalps and white settlements (depicted in the Indian tradition as a series of tents), deities and human with rabbit ears. | |
| Fourteenth - pp. 210-228 . | Religious scene. | Represented, apparently, missionaries, episcopal miter with a cross, church and worshipers. |
As noted by Domain, most of the images were inherent exclusively in this manuscript, which largely determined its value. Being cautious, the abbot also noticed that his work is largely preliminary in nature and will continue to be corrected and supplemented.
Thus, Domena concluded that the content of the notebook is basically a story about the life and resettlement of the tribes, the appearance of whites on their territory and the Christianization of the Indians. The manuscript also testified to the indisputable existence of a phallic cult among the redskins.
Exposing
Domain’s work was initially rated very highly, it was proposed to invite the abbot to take part in the competition for the prize of the French Academy of Sciences [20] . However, in connection with haste and the desire to be ahead of the Americans at all costs, the Minister of the Imperial Court was asked to publish the work of Domain. The text was supplemented with illustrations that sufficiently represent the content of the Book of the Savages, and for comparison, authentic Indian images, previously known, are given. The book was published under the long headline “Manuscrit pictographique Aéricain précédé d'une Notice sur l'Ideographie des Peaux-Rouges par l'Abbé Em. Domenech, Membre de la Societé Geographique de Paris etc. Ouvrage publié sous les auspices de M. le Ministre d'État et de la Maison l'Empereur " ( " Illustrated description of America, for the first time accompanied by notes relating to the pictography of redskins, written by Abbot M. Domene, a member of the Paris Geographical Society, etc. The work was published and agreed with the Minister of State and the Minister of the Imperial Court (Paris, 1860 )
However, politics soon intervened. As it is sometimes supposed, the speech to Count Valevsky , the French foreign minister, who, speaking about awarding prizes to the Parisian art exhibition , called France a teacher of other nations, was the impetus for scandalous exposure.
Germany was outraged by such a praise, and in the next, in 1861, the Dresden bibliographer J. Petzoldt published a 16-page brochure titled ““ Das Buch der Wilden ”im Lichte franzosischer Civilization” (“The Book of the Savages” in the light of French civilization ”). The exposure was scandalous - it turned out that the signs of the "third type", taken by the abbot for an unknown syllabic system, were merely letters of the German Gothic font , in many cases unambiguously explaining the meaning of what was drawn. So, under the sign that Domene took for lightning, was the German word Wurst , that is, “sausage”, written, however, with a grammatical error - Wurszd [21] . In addition, the notebook was full of German words ich will - "I want", Grund - "valley", Hass - "hatred", nicht wohl - "not good", unschuldig - "innocent", schaedlich - "bad," bei Gott - " in godly fashion ”, etc. Due to the fact that the abbot was not familiar with the Gothic type, he did not know the German language well and presumed that the Indian manuscript was in front of him, not taking into account other possibilities, and also, probably, - due to the haste in which the publication was prepared, the researcher and his work became a subject of ridicule. German author did not spare Domen [22] :
| The whipping figure is not an Indian shaman, but a teacher who punishes a student. The strangely shaped figure is not a symbol of lightning and the punishment of the Lord, but the most ordinary sausage. The six-eyed man is not a wise and courageous leader of the tribe, but the fruit of a rich children's fantasy. Not three main shamans bring ritual objects to their mouths, but three children eat bagels. The god of clouds, the spirit of fire and other afterlife personalities owe their existence to the well-known stunt used by children in drawing: point, point, two circles ... And as for the phallic cult, the abbot can see a lot of primitive shamelessness in Paris only hunting; the boys-spoilers dirty their walls with similar drawings of certain cesspool objects. |
The object taken by the abbot for a barrel of “ fiery water ” was, apparently, a hive or honeycomb , since the German word “ Honig” , that is, “honey”, stood next to it [21] .
The final verdict looked like this - “The Book of the Savages” was actually a student’s notebook of a German boy, who exhausted him from boredom along and across. Petzoldt was supported by the Berlin newspaper Vossische Zeitung and another Augsburg newspaper, which ridiculed the interpreter [23] .
Domain tried to defend himself by releasing the book “The Truth about the Book of the Savages” in the same year. Dedicated to researchers in English, German and Belgian ", but no one listened to him. Petzoldt’s book was translated into French, after which the abbot and the minister of the court, who contributed to its publication, were mocked. In the history of the Book of the Savages, the final point was put.
Other opinions about authorship and the content of the Book of the Savages
Since the publication and scandalous exposure of the “unique Indian manuscript”, other opinions were expressed on its content and possible authorship.
So, in particular, and now there are supporters of the possible authenticity of the "Book of savages" and its value for studying the history of Indian cultures of the north-western region [24] .
Another assumption is that the author was a certain Indian trained in the German language in the relevant mission [25] .
It is also assumed that the Book of the Savages as such never existed before Emmanuel Domain, who autonomously created it, apparently for the purpose of mystification , or Juan Torquemada, a Franciscan monk, a missionary in Mexico of the 16th century , was her true author. It is also assumed that the real Domain had nothing to do with the Book of the Savages, but his name was added to the cover of the Manuscript ... by an unknown prankster [26] .
These opinions, which are presumptive and based on a very fragile system of evidence, are considered marginal in modern literature and are relatively rare.
See also
- Some inappropriate artifacts
Notes
- ↑ Antoine-René de Voyer d'Argenson de Paulmy (1722-1787) (Fr.) . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ William J. Poser, Lyle Campbell. Indo-European Practice and Historical Methology . - № 28 .
- ↑ Susov I. P. 7 // History of linguistics . - “East - West”, 2006. - 293 p.
- ↑ Stepanov Yu. S. 2 // Semiotics . - Academic project, 2001. - 702 p. - ISBN 5-8291-0104-1 , 5-88687-096-2.
- ↑ Matres Lektionis . Great Soviet Encyclopedia (quotes) . The appeal date is December 30, 2009.
- ↑ XXI / 2 // History of Universities . - Oxford University Press, 2006. - P. 159. - 249 p. - ISBN 0-19-920685-6 .
- ↑ Medieval education: Universities . The appeal date is May 11, 2013. Archived May 14, 2013.
- ↑ 1 2 Kerram K. V. 3 // Gods, tombs, scientists . - CEM, 1993. - 368 p. - ISBN 5-85694-018-0 .
- ↑ Field N.A. Han-vyn-qi Myn. Chinese Grammar, composed by monk Iakinf . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ Jean-François Champollion. Lettre à M. Dacier relative à l'alphabet des hiéroglyphes phonétiques. (fr.) The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ The Incas invented the binary code 500 years before the computer . Lenta.ru (06.23.2003). The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ Klimov G. A. Indian Languages // Linguistic Encyclopedic Dictionary. - M. , 1990. - p . 176-177 .
- ↑ Rodionov V. (Kentucky). Indian educator / / Seagull. - № 15 (146) .
- ↑ Schmidt, David Lorenzo. Écriture sacrée de Nouvelle France: Les hiérogliphes micmacs et transformation cosmologique . Archived October 17, 2005.
- ↑ Rossville, 1840 (English) . Tyro Typeworks . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ Frank Salomon, Jorge Urioste, Francisco de Ávila. The Huarochirí manuscript: a testament of andean religion . - University of Texas Press, 1991. - 273 p. - ISBN 0292730535 , 9780292730533. (inaccessible link)
- ↑ Léon Léjeal. Nécrologie. Emmanuel Domenech . - 1905.
- ↑ Emmanuel-Henri-Dieudonne Domenech // Catholic Encyclopedia. - Rep Rev edition, 1990. - p. 176-177. - ISBN 0840731752 .
- ↑ Domenech, Emmanuel-Henri-Diedonné // Handbook of Texas Online.
- ↑ El papelón más grande en la historia de la ciencia (Spanish) . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ 1 2 The Pictographs of Emmanuel Domenech (English) . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ Istvan Rath-Veg. The story of human stupidity .
- ↑ Indiens - abbé Emmanuel Domenech (Fr.) . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ Journal d'un missionnaire au Texas (English) . The date of circulation is December 30, 2009. Archived August 14, 2011.
- ↑ America: Books since 1600 (English) . The appeal date is January 15, 2009. Archived August 14, 2011.
- ↑ The pictographs of Abbe Emmanuel Domenech (English) . The date of circulation is December 30, 2009. Archived August 14, 2011.
Literature
- Istvan Rath-Veg. The history of human stupidity / Trans. with Hung. E. D. Kalitenko and Yu. M. Rogova. - Dubna: Phoenix + Publishing Center, 1996. - 288 p. - ISBN 5-87905-021-1 .
- Emmanuel Domenech. Manuscrit pictographique américain: précédé d'une notice sur l'idéographie des Peaux-Rouges . - Paris: Gide, 1860. - 119 p.
- J. Petzholdt. "Das Buch der Wilden" im Lichte französischer Civilization . - Dresden: G. Schönfeld's Buchhandlung, 1861. - 16 p.
- Emmanuel Domenech. La veríté sur le livre des sauvages . - Paris: E. Dentu, 1861. - 54 p.