I’ve been corresponding with historian Jonathan S Walters on issues surrounding the debate on the historicity of the Buddha. Walters is not cited in any of the recent contributions (I think), but his work on this topic is quite important. Especially because he is, unlike the vast majority of those involved in this debate, an actual historian with a deep understanding of the methods of historians.
Walters sent me the first chapter of his book Finding Buddhists in Global History which I’m reading and taking notes on this morning. I’m particularly interested in his idea of the Buddhological Construct.
The Buddhological Construct was invented, along with the idea of the “historical Buddha”, in the 19th century and is now (still) presupposed to be the framework for all academic discussions about Buddhist history. This narrative is assumed to frame the discussion by Hinuber, Wynne, Levman, et al, in their attempts to defend the Victorian idea of “the historical Buddha”. But Walter’s argues that it was never grounded in what historians call “primary sources”.
One important point is that in Buddhist Studies we talk about “the primary literature” as any text written in one of the canonical languages, with no reference to chronology. Secondary literature in this paradigm is anything written in a modern language about the primary literature.
But this is not what a historian means by “primary source”. To a historian, a primary source is a document written at the time we wish to study, or by someone who lived through the events in questions. A primary source is dated to when it was written down, even if it was based on an existing oral tradition. And a “secondary source” is any work written at a later date.
I bring this up because it’s clear that many proponents of the “historical Buddha” don’t know the difference. For example, Wynne and Hinuber both castigate Drewes for not using “primary sources” when they really mean that he doesn’t cite any Pāli suttas (i.e. primary literature). Any historian can tell you that there are no primary sources from Indian in the 5th century BCE, because writing was not used at that time. Writing began to be used a little before Asoka, but the first texts were composed and written down by him in the mid-3rd century.
Anyway, I’m interested to see if any other readers find Walter’s illuminating.