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Voltaire's Veda --$tChapter 2. Ziegenbalg's and La Croze's Discoveries --$tChapter 3. Diderot's Buddhist Brahmins --$tChapter 4. De Guignes's Chinese Vedas --$tChapter 5. Ramsay's Ur-Tradition --$tChapter 6. Holwell's Religion of Paradise --$tChapter 7. Anquetil-Duperron's Search for the True Vedas --$tChapter 8. Volney's Revolutions --$tSynoptic List of Protagonists --$tNotes --$tBibliography --$tIndex 330 $aModern Orientalism is not a brainchild of nineteenth-century European imperialists and colonialists, but, as Urs App demonstrates, was born in the eighteenth century after a very long gestation period defined less by economic or political motives than by religious ideology. Based on sources from a dozen languages, many unavailable in English, The Birth of Orientalism presents a completely new picture of this protracted genesis, its underlying dynamics, and the Western discovery of Asian religions from the sixteenth to the nineteenth century. App documents the immense influence of Japan and China and describes how the Near Eastern cradle of civilization moved toward mother India. Moreover, he shows that some of India's purportedly oldest texts were products of eighteenth-century European authors. Though Western engagement with non-Abrahamic Asian religions reaches back to antiquity and can without exaggeration be called the largest-scale religiocultural encounter in history, it has so far received surprisingly little attention-which is why some of its major features and their role in the birth of modern Orientalism are described here for the first time. The study of Asian documents had a profound impact on Europe's intellectual makeup. Suddenly the Bible had much older competitors from China and India, Sanskrit threatened to replace Hebrew as the world's oldest language, and Judeo-Christianity appeared as a local phenomenon on a dramatically expanded, worldwide canvas of religions and mythologies. 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