Philology was everywhere and nowhere in classical South Asia. While its civilizations possessed remarkably sophisticated tools and methods of textual analysis, interpretation, and transmission, they lacked any sense of a common disciplinary or intellectual project uniting these; indeed they lacked a word for ‘philology’ altogether.Arguing that such pseudepigraphical genres as the Sanskrit purāṇas and tantras incorporated modes of philological reading and writing, Cox demonstrates the ways in which the production of these works in turn motivated the invention of new kinds of śāstric scholarship. Combining close textual analysis with wider theoretical concerns, Cox traces this philological transformation in the works of the dramaturgist Śāradātanaya, the celebrated Vaiṣṇava poet-theologian Veṅkaṭanātha, and the maverick Śaiva mystic Maheśvarānanda.

In Writing Tamil Catholicism: Literature, Persuasion and Devotion in the Eighteenth Century, Margherita Trento explores the process by which the Jesuit missionary Costanzo Giuseppe Beschi (1680-1747), in collaboration with a group of local lay elites identified by their profession as catechists, chose Tamil poetry as the social and political language of Catholicism in eighteenth-century South India.Trento analyzes a corpus of Tamil grammars and poems, chiefly Beschi’s Tēmpāvaṇi, alongside archival documents to show how, by presenting themselves as poets and intellectuals, Catholic elites gained a persuasive voice as well as entrance into the learned society of the Tamil country and its networks of patronage.This project has received funding from the European Union’s Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No 840879.

Philology was everywhere and nowhere in classical South Asia. While its civilizations possessed remarkably sophisticated tools and methods of textual analysis, interpretation, and transmission, they lacked any sense of a common disciplinary or intellectual project uniting these; indeed they lacked a word for ‘philology’ altogether.Arguing that such pseudepigraphical genres as the Sanskrit purāṇas and tantras incorporated modes of philological reading and writing, Cox demonstrates the ways in which the production of these works in turn motivated the invention of new kinds of śāstric scholarship. Combining close textual analysis with wider theoretical concerns, Cox traces this philological transformation in the works of the dramaturgist Śāradātanaya, the celebrated Vaiṣṇava poet-theologian Veṅkaṭanātha, and the maverick Śaiva mystic Maheśvarānanda.

In Writing Tamil Catholicism: Literature, Persuasion and Devotion in the Eighteenth Century, Margherita Trento explores the process by which the Jesuit missionary Costanzo Giuseppe Beschi (1680-1747), in collaboration with a group of local lay elites identified by their profession as catechists, chose Tamil poetry as the social and political language of Catholicism in eighteenth-century South India.Trento analyzes a corpus of Tamil grammars and poems, chiefly Beschi’s Tēmpāvaṇi, alongside archival documents to show how, by presenting themselves as poets and intellectuals, Catholic elites gained a persuasive voice as well as entrance into the learned society of the Tamil country and its networks of patronage.This project has received funding from the European Union’s Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No 840879.