Sir William Jones (1746-1794) is best known for his famous Third Discourse of 1786 in which he proposed that Sanskrit's affinity to Greek and Latin could be explained by positing a common, earlier source, one known today as Indo-European. This brilliant thesis laid the groundwork for modern comparative linguistics. Jones' interests and achievements, however, ranged far beyond language. He studied and made contributions to anthropology, archaeology, astronomy, botany, history, law, literature, music, physiology, politics, and religion. He served as a Supreme Court justice in India and founded the Asiatic Society, which stimulated world-wide interest in India and the Orient. He was friends with many of the leading intellectuals of his day and corresponded with Benjamin Franklin in America and with Burke, Gibbon, Johnson, Percy and Reynolds in Britain. In his short life he mastered so many languages that he was regarded even in his own time as a phenomenon, and so he was. Garland Cannon, editor of the much acclaimed The Letters of Sir William Jones, has written a new and definitive biography of this fascinating man, who in his life and works teaches us that the path to understanding and appreciating the art and literature of a great culture very different from our own is through devoted study, a tolerant spirit, and an unquenchably curious mind.

Sir William Jones (1746-1794) is best known for his famous Third Discourse of 1786 in which he proposed that Sanskrit's affinity to Greek and Latin could be explained by positing a common, earlier source, one known today as Indo-European. This brilliant thesis laid the groundwork for modern comparative linguistics. Jones' interests and achievements, however, ranged far beyond language. He studied and made contributions to anthropology, archaeology, astronomy, botany, history, law, literature, music, physiology, politics, and religion. He served as a Supreme Court justice in India and founded the Asiatic Society, which stimulated world-wide interest in India and the Orient. He was friends with many of the leading intellectuals of his day and corresponded with Benjamin Franklin in America and with Burke, Gibbon, Johnson, Percy and Reynolds in Britain. In his short life he mastered so many languages that he was regarded even in his own time as a phenomenon, and so he was. Garland Cannon, editor of the much acclaimed The Letters of Sir William Jones, has written a new and definitive biography of this fascinating man, who in his life and works teaches us that the path to understanding and appreciating the art and literature of a great culture very different from our own is through devoted study, a tolerant spirit, and an unquenchably curious mind.

Sir William Jones (1746-94) was the foremost Orientalist of his generation and one of the greatest intellectual navigators of all time. He re-drew the map of European thought. 'Orientalist' Jones was an extraordinary man and an intensely colourful figure. At the age of twenty-six, Jones was elected to Dr Johnson's Literary Club, on terms of intimacy with the metropolitan luminaries of the day. The names of his friends in Britain and India present a roll-call of late eighteenth-century glitterati: Samuel Johnson and James Boswell, Sir Joshua Reynolds, Benjamin Franklin, Joseph Priestley, Edmund Burke, Warren Hastings, Johannes Zoffany, Edward Gibbon, Oliver Goldsmith, Richard Brinsley Sheridan, Charles James Fox, William Pitt, and David Garrick. In Bengal his Sanskrit researches marked the beginning of Indo-European comparative grammar, and modern comparative-historical linguistics, of Indology, and the disciplines of comparative literature, philology, mythology, and law. He did more than any other writer to destroy Eurocentric prejudice, reshaping Western perceptions of India and the Orient. His commitment to the translation of culture, a multiculturalism fascinated as much by similitude as difference, profoundly influenced European and British Romanticism, offering the West disconcerting new relationships and disorienting orientations. Jones's translation of the Hindu myth of Sakuntala (1789) led to an Oriental renaissance in the West and cultural revolution in India. Remembered with great affection throughout the subcontinent as a man who facilitated India's cultural assimilation into the modern world, Jones helped to build India's future on the immensity, sophistication, and pluralism of its past. Michael J. Franklin's extensive archival research reveals new insights into this radical intellectual: a figure characterized by Goethe as 'a far-seeing man, he seeks to connect the unknown to the known', and described by Dr Johnson as 'the most enlightened of the sons of men'. Unpublished poems and new letters shed fresh light upon Jones in rare moments of relaxation, while Franklin's research of the legal documents in the courts of the King's Bench, the Carmarthen circuit, and the Supreme Court of Bengal illustrates his passion for social justice, his legal acumen, and his principled independence.

Readings in Oriental Literature: Arabian, Indian, and Islamic is an up-to-date elucidation of some diverse and discrete, yet common and classic, subjects and authors, and the distinctive oriental elements present in them. The book, composed of fourteen essays, includes ancient Arabian poetry; the Arabian Nights; the Arabian desert; the Arabian influence on Melville; Shelley’s Orientalia; Coleridge’s Kubla Khan; the influence of English Romantics on the Bengali Tagore; Bangladesh’s national anthem, and her exiled daughter Taslima Nasreen; the Victorian reaction to British India; religious diversity and Islam in the West; the Muslim East in English literature; and reading literature from an Islamic point of view. Marked by an originality of approach and a freshness and simplicity, the book takes note of contemporary theoretical, interdisciplinary and cultural discourse drawn from literature, history, politics and religion as necessary. However, it is far from being unnecessarily weighed down by the loaded clichés, oft-repeated jargon and overused euphemisms of modern literary or critical theory. The result is, regardless of its specialized treatment of otherwise commonplace or well-known texts or topics, that the overall discussion is as lucid, introductory and expository as it is deep and scholarly, making the book accessible and understandable to non-specialist readers, in addition to specialist researchers and academics.

In 1876, in a mountainous region to the west of Lake Victoria, Africa--what is today Ruwenzori Mountains National Park in Uganda--the famed explorer Henry Morton Stanley encountered Africans with what he was convinced were light complexions and European features. Stanley's discovery of this African "white tribe" haunted him and seemed to substantiate the so-called Hamitic Hypothesis: the theory that the descendants of Ham, the son of Noah, had populated Africa and other remote places, proving that the source and spread of human races around the world could be traced to and explained by a Biblical story. In The Lost White Tribe, Michael Robinson traces the rise and fall of the Hamitic Hypothesis. In addition to recounting Stanley's "discovery," Robinson shows how it influenced encounters with the Ainu in Japan; Vilhjalmur Stefansson's tribe of "blond Eskimos" in the Arctic; and the "white Indians" of Panama. As Robinson shows, race theory stemming originally from the Bible only not only guided exploration but archeology, including Charles Mauch's discovery of the Grand Zimbabwe site in 1872, and literature, such as H. Rider Haggard's King Solomon's Mines, whose publication launched an entire literary subgenre ded icated to white tribes in remote places. The Hamitic Hypothesis would shape the theories of Carl Jung and guide psychological and anthropological notions of the primitive. The Hypothesis also formed the foundation for the European colonial system, which was premised on assumptions about racial hierarchy, at whose top were the white races, the purest and oldest of them all. It was a small step from the Hypothesis to theories of Aryan superiority, which served as the basis of the race laws in Nazi Germany and had horrific and catastrophic consequences. Though racial thinking changed profoundly after World War Two, a version of Hamitic validation of the "whiter" tribes laid the groundwork for conflict within Africa itself after decolonization, including the Rwandan genocide. Based on painstaking archival research, The Lost White Tribe is a fascinating, immersive, and wide-ranging work of synthesis, revealing the roots of racial thinking and the legacies that continue to exert their influence to this day.

At a time of renewed interest in Empire, this stimulating volume explores the complex relationship between the Bible and the colonial enterprise, and examines some overlooked aspects of this relationship. These include unconventional retellings of the gospel story of Jesus by Thomas Jefferson and Raja Rammohun Roy; the fate of biblical texts when marshalled by Victorian preachers to strengthen British imperial intentions after the India uprising of 1857; the cultural-political use of the Christian Old Testament, first by the invaders to attack temple practices and rituals, then by the invaded to endorse the temple heritage scorned by missionaries; the dissident hermeneutics of James Long and William Colenso confronting and compromising with colonial ambitions; and finally the subtly seditious deployment of biblical citations in two colonial novels. This innovative book offers both practical and theoretical insights and provides compelling evidence of the continuing importance of postcolonial discourse for biblical studies.

Contact, Conquest and Colonization brings together international historians and literary studies scholars in order to explore the force of practices of comparing in shaping empires and colonial relations at different points in time and around the globe. Whenever there was cultural contact in the context of European colonization and empire-building, historical records teem with comparisons among those cultures. This edited volume focuses on what historical agents actually do when they compare, rather than on comparison as an analytic method. Its contributors are thus interested in the ‘doing of comparison’, and explore the force of these practices of comparing in shaping empires and (post-)colonial relations between the sixteenth and twentieth centuries. This book will appeal to students and scholars of global history, as well as those interested in cultural history and the history of colonialism.