orientalists

"Without Indian influence Japanese culture would not be what it is today."

"It seems to be the first duty of a historian to investigate the causes of great revolutions; for an event which happens at any other, but its due season, is a miracle : we should consider it as a wonder, if the sun should rise one second before, or after its appointed hour; or if any one were to accomplish, in his childhood, what is expected of him in his ripe age."

"At his birth Muhammad had received the name Qutham, but since the Book of Allah had given him the name Ahmad and Muhammad, the Tradition, with a slightly apologetic ulterior motive, wants to hear of no other."

"Almost all the religious terms in the Qur’an are derived from Syriac."

"May any Muslims who happen to read these lines forgive my plain speaking. For them the Koran is the book of Allah and I respect their faith. But I do not share it and I do not wish to fall back, as many orientalists have done, on equivocal phrases to disguise my real meaning. This may perhaps be of assistance in remaining on good terms with individuals and governments professing Islam; but I have no wish to deceive anyone. Muslims have every right not to read the book or to acquaint themselves with the ideas of a non-Muslim, but if they do so, they must expect to find things put forward there which are blasphemous to them. It is evident that I do not believe that the Koran is the book of Allah."

"There is no other language besides Syriac in which the word ‘Christians’ is expressed by the word nasara or anything near it….There is no doubt whatever that in the Persian Empire, and to some extent also in the Roman Empire, the Christians were called by non-Christians nasraye (the Nasara of the Qur’an), and that the Prophet took the word from the Syrians."

"On the whole, while many parts of the Koran undoubtedly have considerable rhetorical power, even over an unbelieving reader, the book, æsthetically considered, is by no means a first-rate performance... Mohammed, in short, is not in any sense a master of style. This opinion will be endorsed by any European who reads through the book with an impartial spirit and some knowledge of the language, without taking into account the tiresome effect of its endless iterations. But in the ears of every pious Moslem such a judgment will sound almost as shocking as downright atheism or polytheism. Among the Moslems, the Koran has always been looked on as the most perfect model of style and language. This feature of it is in their dogmatic the greatest of all miracles, the incontestable proof of its divine origin. Such a view on the part of men who knew Arabic infinitely better than the most accomplished European Arabist will ever do, may well startle us. In fact, the Koran boldly challenged its opponents to produce ten súras, or even a single one, like those of the sacred book, and they never did so. That, to be sure, on calm reflection, is not so very surprising. Revelations of the kind which Mohammed uttered, no unbeliever could produce without making himself a laughing-stock."

"The multiplicity of the manifestations of the Indian genius as well as their fundamental unity gives India the right to figure on the first rank in the history of civilized nations. Her civilization, spontaneous and original, unrolls itself in a continuous time across at least thirty centuries, without interruption, Without deviation."

"The Mahabharata is not only the largest, but also the grandest of all epics, as it contains throughout a lively teaching of morals under a glorious garment of poetry."

"From Persia to the Chinese Sea, from the icy regions of Siberia to the islands of Java and Borneo, from Oceania to Socotra, India has propagated her beliefs, her tales and her civilization. She has left indelible imprints on one-fourth of the human race in the course of a long succession of centuries."

"From Persia to the Chinese Sea, 'from the icy regions of Siberia to the islands of Java and Borneo, from Oceania to Socotra, India has propagated her beliefs, her tales and her civilization."

"She has left indelible imprints on one fourth of the human race in the course of a long succession of centuries. She has the right to reclaim in universal history the rank that ignorance has refused her for a long time and to hold her place amongst the great nations summarizing and symbolizing the spirit of humanity."

"Despite the advanced state of civilization evident in the earliest Aryan tongues, [and] despite other scientific evidence, old biblical prejudices and presumptuous enthusiasm caused people to believe that they had discovered the birth of language if not the creation of man. . . . They therefore declared that primitive Aryan was monosyllabic and consisted exclusively of roots. Monsieur de Saussure’s theory of disyllabic roots, useful as it is for explaining previously obscure forms, has today foundered on this unshakable prejudice.’"

"At that very time, however, now about forty years ago, a new start was made, which has given to Sanskrit scholarship an entirely new character. The chief author of that movement was Burnouf, then professor at the Collège de France in Paris, an excellent scholar, but at the same time a man of wide views and true historical instincts, and the last man to waste his life on mere Nalas and Sakuntalâs. Being brought up in the old traditions of the classical school in France (his father was the author of the well-known Greek Grammar), then for a time a promising young barrister, with influential friends such as Guizot, Thiers, Mignet, Villemain, at his side, and with a brilliant future before him, he was not likely to spend his life on pretty Sanskrit ditties. What he wanted when he threw himself on Sanskrit was history, human history, world-history, and with an unerring grasp he laid hold of Vedic literature and Buddhist literature, as the two stepping-stones in the slough of Indian literature."

"We will study India with its philosophy and its myths, its literature, its laws and its language. Nay It is more than India it IS a page of the origin of the world that we will attempt to decipher."

"[The Bhagavad Gita was] "probably the most beautiful book which has ever come from the hand of man.""

"The fact, however, that he (Pythagoras) derived his doctrines from an Indian source is very generally admitted. Under the name of Mythraic, the faith of Buddha had also a wide extension."

"Greek was nothing more than Sanskrit turned topsy-turvy."

"From the religious books of ancient Egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. By pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. His words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. The powers of nature acknowledged his might, and wind and rain, storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld."

"The Hadd, a punishment based on a Zahir, or obvious sentence of the Quran requires that a Muslim who apostatizes shall be put to death. In the case of an apostate woman Imam Abu Hanifa ruled that she should be imprisoned and beaten every day. The other three Imams, Malik, Shafai and Hanbal said that she should be put to death in accordance with the Tradition which says: He who changes his religion, kill.""

"According to the Gamkrelidze and Ivanov model, this protolanguage initially contains two major dialect groupings, which they call A and B. Group A consists of Anatolian, Tocharian, and Italic-Celtic, group B, of Indo-Aryan, Greek, Armenian, Balto-Slavic, and Germanic. Anatolian, which is held to have uniquely preserved some very archaic language features as I have discussed, is the first to break away from the home-land, leaving the rest of group A and group B together for a period during which they develop some common isoglosses not visible in Anatolian. Many scholars hold that Tocharian was the next to break off. After the initial departure of Anatolian, and Tocharian group A my parts company with group B and eventually subdivides into the Celtic and Italic language groups that enter into protohistory. After being separated from group A, several isoglosses in group B require that Indo-Iranian, Greek, Germanic, and Balto-Slavic all coexisted in some degree of proximity. Subsequently this group also subdivides into Balto-Slavic-Germanic and Indo-Iranian-Greek-Armenian, but in such a way that Indo-Iranian maintains a central position for a period. This centrality allows it to share isoglosses with Slavic, on the one hand, and Germanic, on the other, even while remaining more closely affiliated with Greek and Armenian. Balto-Slavic-Germanic also goes its separate way in time, and the remainder of group B, having developed some common features among its members, also eventually breaks down into the individual Indo-lranian, Greek, and Armenian groups that ultimately manifest in the historical record. These morphological isoglosses separating the various groups are further reinforced by phonemic and lexical isoglosses, which are "unambiguous evidence for the historical reality of the dialect areas of Indo-European" (Gamkrelidze and Ivanov 1995, 364)."

"The Common Indo-European word for 'beaver', *bi»ibher ~ *bi»ebher, preserves an original meaning 'brown' or 'shiny' in some of the dialects which lack it in the meaning 'beaver'. The word is attested in the Rigveda in the sense 'red- brown' (of horses, cows, gods, plants), Ved. babhrú-; in Mitannian Aryan bapru-nnu is a horse color (Mayrhofer 1966:137ff., 1974:§7); the non-reduplicated cognate is a horse color term in Slavic: Pol. brony 'bay', OCzech brony 'white', ORuss. bronyi 'white'. In later Sanskrit the term refers to a specific animal, the ichneumon (Herpestes ichneumon, a long-tailed species of mongoose that kills otters and mice). In Greek the non-reduplicated cognate means 'toad', which is consistent with the meaning of Old Prussian brunse 'roach; small fish', Lith. dial. bruñSé (Toporov 1975-:I.256-57)... In summary, derivatives of *wot'or- 'water' mean 'otter', and reduplicated derivatives of the color term mean 'beaver', only in a sharply limited dialect group which includes the later European dialects (Baltic, Slavic, Germanic, Italic, Celtic) and Avestan. This is apparently an innovation, one having to do with the particular ecological environment inhabited by speakers of these dialects. It is notable that the Indo-Iranian languages are split by this isogloss: Sanskrit shows the more archaic situation, while Avestan displays the innovation."

"The Qurān is one of the world’s classics which cannot be translated without grave loss. It has a rhythm of peculiar beauty and a cadence that charms the ear. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence… indeed it may be affirmed that within the literature of the Arabs, wide and fecund as it is both in poetry and in elevated prose, there is nothing to compare with it."

"The general conviction underlying much Dravidian radicalism—that the subjection of non-Brahman Dravidian peoples and cultures was based on the Aryan conquest of the Dravidian south—was in large part an invention of Robert Caldwell. Caldwell, who labored for fifty years in the Tinnevelly Mission . . . like most other missonaries who had to justify the fact that they could only report conversions of the very lowest caste groups, was especially resentful of the Brahmans, who frustrated his effort to proselytize. . . . Caldwell's antipathy toward Brahmans . . . has secured a hallowed place in the citational structures and justificatory rhetorics of anti-Brahminism up to the present day."

"“Sanskrit has not disdained to borrow from its Dravidian neighbours…Tamil, the most highly cultivated ab intra of all Dravidian idioms can dispense with its Sanskrit…and not only stand alone, but flourish, without its aid…a Tamil poetical composition is regarded as…classical, not in proportion to the amount of Sanskrit it contains…but in proportion to its freedom from Sanskrit.”"

"“You are of pure Dravidian race…I should like to see the pre-Sanskrit element amongst you asserting itself rather more...The constant putting forward of Sanskrit literature as if it were pre-eminently Indian, should stir the national pride of some of you Tamil, Telugu, Cannarese [Kannada]. You have less to do with Sanskrit than we English have. Ruffianly Europeans have sometimes been known to speak of natives of India as ‘Niggers,’ but they do not, like the proud speakers or writers of Sanskrit, speak of the people of the South as legions of monkeys. It was these Sanskrit speakers, not Europeans, who lumped up the Southern races as Rakshusas—demons. It was they who deliberately grounded all social distinctions on Varna, Colour.”"

"it may be expected that the Dravidian mind will ere long be roused from its lethargy, and stimulated to enter upon a brighter career. If the national mind and heart were stirred to so great a degree a thousand years ago by the diffusion of Jainism . . . it is reasonable to expect still more important results from the propagation of the grand and soul-stirring truths of Christianity."

"But the catalyst who is credited with the construction of the 'Dravidian race' was a missionary-scholar from the Anglican Church. His name was Bishop Robert Caldwell (1814–91), an evangelist for the Society for the Propagation of the Gospel, who combined the linguistic theory of Ellis with a strong racial narrative. He proposed the existence of the Dravidian race in his Comparative Grammar of the Dravidian Race, which enjoys extreme popularity with Dravidianists to this day. Bishop Caldwell proposed that the Dravidians were in India before the Aryans, but got cheated by the Brahmins, who were the cunning agents of the Aryan. He argued that the simple-minded Dravidians were kept in shackles by Aryans through the exploitation of religion. Thus, the Dravidians needed to be liberated by Europeans like him. He proposed the complete removal of Sanskrit words from Tamil. Once the Dravidian mind would be free of the superstitions imposed by Aryans, Christian evangelization would reap the souls of Dravidians.... His work had far-reaching consequences. It established the theological foundation for Dravidian separatism from Hinduism, backed by the Church. It was accompanied by Christian usurpation of many of the classical art-forms of South India. The concept of dissociating Tamils from mainstream Hindu spirituality provided Caldwell an ethical rationale for Christian proselytization."

"Timothy Brook and Andre Schmid, in their work on the creation of identities in Asia, explain Caldwell's importance as the founder of today's Dravidian identity: It was through his Comparative Grammar (1856) that he systematically laid the foundation of Dravidian ideology . . . It was not so much the philological findings in the work that had such a profound impact, as the way Caldwell interpreted and expressed them in the lengthy introduction and appendix. He not only managed to erect a racial, linguistic, and religio-cultural divide between the minority Brahmin and majority non-Brahmin (Dravidian) population of South India, but also provided a systematic project for reclaiming and recovering an ancient and 'pure' Dravidian language and culture."

"Tamil can readily dispense with the greater part or the whole of its Sanskrit, and by dispensing with it, rise to a purer and more refined style . . . Of the entire number of words which are contained in this formula there is only one which could not be expressed with faultless propriety . . . in equivalent of pure Dravidian origin: that word is 'graven image' or 'idol'. Both word and thing are foreign to primitive Tamil usages and habits of thought; and were introduced into Tamil country by Brahmins, [along] with the Puranic system of religion and worship of idols."

"Dr Caldwell was a Christian missionary and although he has rendered some service to Tamil literature, still he cannot be said to be free from his Christian prejudice. 65"

"Julius Wellhausen (1844-1918) abandoned his professorship in Theology when he realized that his uncompromisingly secularist reading of the Bible was incompatible with the job of preparing students for a career as Christian ministers. He shifted to Oriental Philology in order to have the freedom to go where his scholarly insights into scripture took him. His great legacy is a candid demythologizing approach to the Bible as a piece of human literature rather than the Word of God. Among other things, his contribution was decisive in establishing the distinction between four editorial traditions that together constitute the Biblical text."

"Though he was opposed mostly by traditional Christians, later detractors have tried to overrule the German professor's findings with the imputation of anti-Jewish motives. I have not seen any evidence for that all too predictable allegation. It would in any case make no difference: the truth of a scholarly hypothesis is not dependent on the motives of its proponents. Sometimes people say the truth for the wrong reasons, just as untruths are sometimes believed and propagated by people with the nicest of motives. So, I salute Wellhausen as a pioneering Orientalist, an explorer and map-maker of religion as a human construct rather than a divine revelation."

"[Buddhism is] a Hindu phenomenon, a natural product, so to speak, of the age and social circle that witnessed its birth. When we attempt to reconstruct its primitive doctrine and early history, we come upon something so akin to what we meet in the most ancient Upanishads and in the legends of Brahmanism, that it is not always easy to determine what features belong peculiarly to it."

"History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races, is one of the most fantastically absurd myths that historians have ever repeated."

"Peaceloving Indians, ancient owners of a fertile land, you harvest in tranquility the fruits that it provides for your needs. Content with little, only the skies, by stopping the rain, could render you unhappy. Your internecine squabbling, and which nation does not have them? your disputes settled, or at least suspended by the arrival of the monsoon, do not leave in your countryside those signs of devastation with which the activity of the conqueror stamps, that is what the dominating character of a people is capable of. The Muslims annexed a part of your land, the most beautiful provinces of Hindustan, and left you your manners, customs, should I say? your laws. These were the most fanatical followers of the Arab Prophet, whose banners announced submission to the Koran or death; conquered as much by your gentleness as by the climate, one saw them setting aside this pride, this roughness which was the original character of their sect; they chose their ministers among your Brahmins, your Banias are their bankers; your Rajputs, their best soldiers: such that an observer has difficulty in distinguishing, by their habits, by the religion, between the province which obeys the Rajas [Hindus], and that which submits to the Nababs [Muslims]. Was it necessary for the rumours of your riches to penetrate through to the climate where artificial needs have no limits? Soon new foreigners approached your frontiers; inconvenient guests, everything that they touched belonged to them: your squabbles maintained, and aggravated, by Agents who are powerful, and what is more, motivated by self-interest, so that your disputes become eternal: it is no matter that they have invaded your market, have tripled the price of basic foodstuffs, and as to merchandise, have altered its quality; manufacturing industry almost annihilated, the workers fleeing to the mountains, the dying son asking his father what he had done to these foreigners who take away rice from his mouth: nothing touches them, or softens their hearts: your gold, one said to the Peruvians, to the Mexicans: here, the revenue of Hindustan, that is what we demand, even at the cost of rivers of blood. At least, unhappy Indians, perhaps you will learn that in two hundred years, a European who has seen you, who has lived among you, has dared to ask on your behalf, and present to the Tribunal of the Universe, for your wounded rights, denied by a humanity tainted by a vile interest."'"

"Peaceful Indians, did the rumor of your riches have to penetrate a clime in which artificial needs know no bounds? Soon, new foreigners reached your shores; inconvenient guests, everything they touched belonged to them... "If the British ... neglect any longer to enrich Europe's scholars with the Sanskrit scriptures ... they will bear the shame of having sacrificed honor, probity, and humanity to the vile love for gold and money, without human knowledge having derived the least lustre, the least growth from their conquests."

"In 1778, Anquetil-Duperron, a French Orientalist who spent seven years in India, penned this moving testimony: Peaceful Indians …, did the rumour of your riches have to penetrate a clime in which artificial needs know no bounds? Soon, new foreigners reached your shores; inconvenient guests, everything they touched belonged to them …; it was not enough that they should invade your commerce, make the price of foodstuffs and goods triple, alter their quality; your factories almost wiped out, the workers taking refuge in the mountains, a dying son asking his father what harm he did those foreigners who have taken the bread out of his mouth — nothing touches or softens their hearts: “Your gold,” the Peruvians and Mexicans were told; here, the revenue of Industan is what we demand, even if for that streams of blood have to flow. At least, unfortunate Indians, you will perhaps learn that in the space of two hundred years, one European who saw you and lived among you! has dared to plead your cause and present to the Court of the Universe your wounded rights, those of mankind blackened by a vile interest."

"The Hindoos, or the followers of the Brahmin faith, are in number far superior to the Mahommedans in Hindustan. The system of religion which they profess is only perfectly known in the effect which it has upon the manners of the people. Mild, humane, obedient, and industrious, they are of all nations on earth the most easily conquered. Their government, like that of all the inhabitants of Asia, is despotic; it is, in such a manner, tempered by the virtuous principles inculcated by their religion, that it seems milder than the most limited monarchy in Europe. Some of the reigning princes trace their families, with clearness, above four thousand years; many of them, in a dubious manner, from the dark period which we place beyond the flood. Revolution and change are things unknown; and assassinations and conspiracies never exist. Penal laws are scarce known among the Hindoos; for their motives to bad actions are few. Temperate in their living, and delicate in their constitutions, their passions are calm, and they have no object but that of living with comfort and ease. Timid and submissive, from the coldness of a vegetable diet, they have a natural abhorrence to blood. Industrious and frugal, they possess wealth which they never use. Those countries, governed by native princes, which lay beyond the devastations of the Mahommedans, are rich, and cultivated to the highest degree. Their governors encourage industry and commerce; and it is to the ingenuity of the Hindoos, we owe all the fine manufactures in the East. During the empire of the Moguls, the trade of India was carried on by the followers of Brahma. The bankers, scribes, and managers of finance were native Hindoos, and the wisest princes of the family of Timur protected and encouraged such peaceable and useful subjects."

"“The Brahmins,” he declared, “contrary to the ideas formed of them in the west, invariably believe in the unity, eternity, omniscience and omnipotence of God: that the polytheism of which they have been accused, is no more than a symbolical worship of the divine attributes…” Further, “The system of religion which they profess is only perfectly known in the effect which it has upon the manners of the people. Mild, humane, obedient, and industrious, they are of all nations on earth the most easily conquered… Revolution and change are things unknown; and assassinations and conspiracies never exists. Penal laws are scarce known among the Hindoos; for their motives to bad actions are few… it is to the ingenuity of the Hindoos, we owe all the fine manufactures in the East.”"

"The Janma Sthãn or place where Rãm Chandra was born, is 1/3 of a m. to the W. of the Hanumãn Garh. Close to the door, and outside it, is a Muhammadan cemetery, in which 165 persons, according to the ‘Gazetteer’ 75 persons, are buried, all Muslims, who were killed in a fight between the Muslims and Hindus for the possession of the temple in 1855. The Muslims on that occasion charged up the steps of the Hanumãn Garh, but were driven back with considerable loss. The Hindus followed up their success, and at the 3rd attempt took the Janam Sthãn, at the gates of which the Muslims who were killed were buried, the place being called Ganj i Shahidan, or “Grave of the Martyrs.” Eleven Hindus were killed, and were thrown into the river. Several of the King of Awadh’s regiments were looking on, but their orders were not to interfere. Up to that time both Hindus and Muhammadans used to worship in the temple. Since British rule a railing has been put up, within which the Muslims pray. Outside, the Hindus make their offerings. The actual Janam Sthãn is a plain masonry platform, just outside the mosque or temple, but within the enclosure, on the left-hand side. The primeval temple perished, but was rebuilt by Vikram, and it was his temple that the Muslims converted into a mosque. Europeans are expected to take off their shoes if they enter the building, which is quite plain, with the exception of 12 black pillars taken from the old temple. On the pillar on the left of the door as you enter, may be seen the remains of a figure which appears to be either Krishna or an Apsara. There are 2 alcoves, one on either side of the main arch, and a stone pulpit, on the steps of which is an inscription now illegible. The building is about 38 ft. by 18 ft."

""arguments principally founded on the high assumptions of the Brah- mins . . . could their extravagant claims be substantiated, have a direct tendency to over- turn the Mosaic system, and, with it, Christianity" (Maurice [1812] 1984, 22-23)."

"“Ayodhya, an ancient Indian city, where the first Indian monarchs on the Ganges resided, was situated on the river Deva, in the latitude of 250, exactly in the spot where Faizabad now stands. It was the birthplace of Shirama, or Rama, an Indian hero, or the younger Bacchus, whose heroic achievements were celebrated in songs before the times of the Pagan Indians.”"

"Naturally, such drastic innovations were bitterly opposed by other segments of the intelligentsia. For well over a millennium, much of Europe had accepted the Old Tes- tament as an infallible testament documenting the history of the human race. Thomas Maurice, for example, complained bitterly in 1812 about "the daring assumptions of certain skeptical French philosophers with respect to the Age of the World . . . argu- ments principally founded on the high assumptions of the Brahmins . . . [which] have a direct tendency to overturn the Mosaic system, and, with it, Christianity." Such schol- ars were greatly relieved by "the fortunate arrival o f . . . the various dissertations, on the subject, of Sir William Jones" (22-23)."

"In fact, Ram, or Rãma, was the sovereign of Ayodhya, or Audh, a city in the most ancient times of wonderful extent and magnificence, as may be inferred from the present Lucnow’s having been, according to the Brahmin accounts, only a lodge for one of its gates; that he is celebrated as a conqueror of the highest renown, and the deliverer of nations from tyrants, as well as of his consort Sita, from the giant Ravan, king of Lanca; that he was commander-in-chief of a numerous and intrepid race of those large monkeys, which some of our naturalists have denominated Indian satyrs; that the name of his general was Hanumat, the prince of satyrs; and that, by the wonderful activity of such an army, a bridge of rocks was raised over the sea, a part of which the Hindoos suppose still to remain; and he thinks it is probably that series of rocks, which, by Mussulmen and Portuguese, is mistakenly called Adam’s, for it should be Rama’s, bridge. “Might not,” subjoins Sir William, “this army of satyrs have been only a race of mountaineers, whom Rama, if such a monarch ever existed, had civilized."

"The manner in which he [Tipu] behaved to the inhabitants of Calicut was horrid. A great part of them, both male and female, were hung. He first tied up the mothers, and then suspended the children from their necks. The cruel tyrant caused several Christians and Heathens [Hindus] to be brought out naked, and made fast to the feet of his elephants, which were then obliged to drag them about till their limbs fell in pieces from their bodies. At the same time, he ordered all the churches and temples to be burned or pulled down or destroyed in some manner. Christian and pagan [Hindu] women were compelled to marry Mohammedans. The pagans were deprived of the token of their nobility, which is a lock of hair called kudumi; and every Christian, who appeared in the streets, must either submit to be circumcised, or be hanged on the spot. This happened in the year 1789, at which time I resided at Verapole [Varapali in Travancore]. I had then an opportunity of conversing with several Christians and Pagans, who had escaped from the fury of this merciless tyrant; and I assisted these fugitives to procure a boat to enable them to cross the river which runs past that city. This persecution continued till the 15th of April 1790."

"From Mohammedanism (which for centuries she [i.e., Aceh] is reputed to have accepted) she really only learnt a large number of dogmas relating to hatred of the infidel without any of their mitigating concomitants; so the Acehnese made a regular business of piracy and man-hunting at the expense of the neighboring non-Mohammedan countries and islands, and considered that they were justified in any act of treachery or violence to European (and latterly to American) traders who came in search of pepper, the staple product of the country. Complaints of robbery and murder on board ships trading in Acehnese parts thus grew to be chronic."

"The tough-minded are content that differences should exist. They respect differences. Their goal is a world made safe for differences, where the United States may be American to the hilt without threatening the peace of the world, and France may be France, and Japan may be Japan on the same conditions."

"Our children are not individuals whose rights and tastes are casually respected from infancy, as they are in some primitive societies . . . . They are fundamentally extension of our own egos and give a special opportunity for the display of authority."

"In world history, those who have helped to build the same culture are not necessarily of one race, and those of the same race have not all participated in one culture. In scientific language, culture is not a function of race."