How did early modern scholars—as exemplified by Leibniz—search for their origins in the study of language? Who are the nations of Europe, and where did they come from? Early modern people were as curious about their origins as we are today. Lacking twenty-first-century DNA research, seventeenth-century scholars turned to language—etymology, vocabulary, and even grammatical structure—for evidence. The hope was that, in puzzling out the relationships between languages, the relationships between nations themselves would emerge, and on that basis one could determine the ancestral homeland of the nations that presently occupied Europe. In Leibniz Discovers Asia, Michael C. Carhart explores this early modern practice by focusing on philosopher, scientist, and mathematician Gottfried Wilhelm Leibniz, who developed a vast network of scholars and missionaries throughout Europe to acquire the linguistic data he needed. The success of his project was tied to the Jesuit search for an overland route to China, whose itinerary would take them through the nations from whom Leibniz wanted language samples. Drawing on Leibniz's extensive correspondence with the members of this network, Carhart gives us access to the philosopher's scintillating discussions about astronomy and mapping; ethnology and missionary work; the contest of the Asiatic empires of Muscovy, Persia, the Ottoman, and China for control of the Caucasus, the steppes, and the Far East; and above all, language, as the best indicator of the prehistoric genealogy of the myriad peoples from Central Asia to Western Europe. Placing comparative linguistics within Leibniz's intellectual program, this book offers extensive insight into how Leibniz built his early modern scholarly network, the network's functionality within the international Republic of Letters, and its limitations. We see the scholar, isolated and lonely in little Hanover, with his hands on knowledge trickling in from scientific centers across Europe and around the world. By the end of 1697—the year his network finally began to work—Leibniz laughed to one of his patrons, "I'm putting a sign on my door reading, 'Bureau of Address for China'!" Depicting Leibniz not as a philosophical authority but as a scholar with human limitations and frustrations, Leibniz Discovers Asia is a thrilling and engaging narrative.

By the end of 1697—the year his network finally began to work—Leibniz laughed to one of his patrons, "I'm putting a sign on my door reading, 'Bureau of Address for China'!Depicting Leibniz not as a philosophical authority but as a scholar with human limitations and frustrations, Leibniz Discovers Asia is a thrilling and engaging narrative.

A linguistic and historical study of the Manchu script in the early modern world Manchu was a language first written down as part of the Qing state-building project in Northeast Asia in the early seventeenth century. After the Qing invasion of China in 1644, and for the next two and a half centuries, Manchu was the language of state in one of the early modern world's great powers. Its prominence and novelty attracted the interest of not only Chinese literati but also foreign scholars. Yet scholars in Europe and Japan, and occasionally even within China itself, were compelled to study the language without access to a native speaker. Jesuit missionaries in Beijing sent Chinese books on Manchu to Europe, where scholars struggled to represent it in an alphabet compatible with Western pedagogy and printing technology. In southern China, meanwhile, an isolated phonologist with access to Jesuit books relied on expositions of the Roman alphabet to make sense of the Manchu script. When Chinese textbooks and dictionaries of Manchu eventually reached Japan, scholars there used their knowledge of Dutch to understand Manchu. In The Early Modern Travels of Manchu, Mårten Söderblom Saarela focuses on outsiders both within and beyond the Qing empire who had little interaction with Manchu speakers but took an interest in the strange, new language of a rising world power. He shows how—through observation, inference, and reference to received ideas on language and writing—intellectuals in southern China, Russia, France, Chosŏn Korea, and Tokugawa Japan deciphered the Manchu script and explores the uses to which it was put for recording sounds and arranging words.

During the long eighteenth century, Europe's travelers, scholars, and intellectuals looked to Asia in a spirit of puzzlement, irony, and openness. In this panoramic and colorful book, Jürgen Osterhammel tells the story of the European Enlightenment's nuanced encounter with the great civilizations of the East, from the Ottoman Empire and India to China and Japan. Here is the acclaimed book that challenges the notion that Europe's formative engagement with the non-European world was invariably marred by an imperial gaze and presumptions of Western superiority. Osterhammel shows how major figures such as Leibniz, Voltaire, Gibbon, and Hegel took a keen interest in Asian culture and history, and introduces lesser-known scientific travelers, colonial administrators, Jesuit missionaries, and adventurers who returned home from Asia bearing manuscripts in many exotic languages, huge collections of ethnographic data, and stories that sometimes defied belief. Osterhammel brings the sights and sounds of this tumultuous age vividly to life, from the salons of Paris and the lecture halls of Edinburgh to the deserts of Arabia, the steppes of Siberia, and the sumptuous courts of Asian princes. He demonstrates how Europe discovered its own identity anew by measuring itself against its more senior continent, and how it was only toward the end of this period that cruder forms of Eurocentrism--and condescension toward Asia--prevailed.

This book discusses the intersection of the great military and intellectual disruptions of the mid-seventeenth century. It examines how the Thirty Years' War scattered representatives of Ramism from central Europe into old and new institutions, especially into the northwest, the Dutch Republic, and England.

Hiob Ludolf (1624-1704) and Johann Michael Wansleben (1635-1679), the master and his erstwhile student could not be more different. Ludolf was a celebrated member of the Republic of Letters and the towering authority on Ethiopian studies. Wansleben, himself a brilliant scholar and, unlike Ludolf, a seasoned traveller in the Middle East, converted to Catholicism and eventually died impoverished and marginalized. Both stood at the centre of the burgeoning study of Ethiopia and spent a formative part of their career in middle sized Duchy of Saxe-Gotha which for several years played a pivotal role in Ethiopian-European encounters. This volume offers in-depth studies of the remarkable life and work of these two scholars in a broader intellectual, political, and confessional context.

"The practice of genealogy, in particular the work of Jakob Wilhelm Imhoff from Nuremberg, Germany, a prolific and highly respected genealogical author, is a case study in how knowledge was produced and disseminated in the 17th and 18th centuries. During this time much of Europe was in the grip of a genealogical craze. Family lineages, and their display in multiple textual and visual forms, were key instruments in defining dynasties, organizing international relations, and structuring social life at large. Despite genealogy's overall impact on social, cultural, and political life, however, scholars have so far largely failed to investigate the complex knowledge economy that supported all forms of genealogical argumentation. This monograph, in fact, is the first book-length study of post-1600 continental genealogy"--