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This book is still incomplete; see table of contents.
Orientalism | |
|---|---|
| Author | Edward Said |
| First published | 1978 |
| Type | Book |
| ISBN | 0 7100 0040 5 |
| Source | archive.org |
Introduction
I
On a visit to Beirut during the terrible civil war of 1975-1976 a French journalist wrote regretfully of the gutted downtown area that “it had once seemed to belong to... the Orient of Chateaubriand and Nerval.”1 He was right about the place, of course, especially so far as a European was concerned. The Orient was almost a European invention, and had been since antiquity ‘a place of romance, exotic beings, haunting memories and landscapes, remarkable experiences. Now it was disappearing; in a sense it had happened, its time was over. Perhaps it seemed irrelevant that Orientals themselves had something at stake in the process, that even in the time of Chateaubriand and Nerval Orientals had lived there, and that now it was they who were suffering; the main thing for the European visitor was a European representation of the Orient and its contemporary fate, both of which had a privileged communal significance for the journalist and his French readers.
Americans will not feel quite the same about the Orient, which for them is much more likely to be associated very differently with the Far East (China and Japan, mainly). Unlike the Americans, the French and the British-less so the Germans, Russians, Spanish, Portuguese, Italians, and Swiss-have had a long tradition of what I shall be calling Orientation a way of coming to terms with the Orient that is based on the Orient’s special place in European Western experience. The Orient is not only adjacent to Europe; it is also the place of Europe’s greatest and richest and oldest colonies, the source of its civilizations and languages, its cultural contestant, and one of its deepest and most recurring images of the other. In addition, the Orient has helped to define Europe (or the West)
as its contrasting image, idea, personality, experience. Yet none of this Orient is merely imaginative. The Orient is an integral of European material civilization and culture. Orientalism expresses and represents that part culturally and even ideologically as a mode of discourse with supporting institutions, vocabulary, scholarship, imagery, doctrines, even colonial bureaucracies and colonial styles. In contrast, the American understanding of the Orient will seem considerably less dense, although our recent Japanese, Korean, and Indochinese adventures ought now to be creating a more sober, more realistic “Oriental” awareness. Moreover, the vastly expanded American political and economic role in the Near East (the Middle East) makes great claims on our understanding of that Orient.
It will be clear to the reader (and will become clearer still throughout the many pages that follow) that by Orientalism I mean several things, all of them, in my opinion, interdependent. The most ‘read adily accepted designation for Orientalism is an academic one, and indeed the label still serves in a number of academic institutions. Anyone who teaches, writes about, or researches the Orient-and this applies whether the person is an anthropologist, sociologist, historian, or philologist-either in its specific or its general aspects, is an Orientalist, and what he or she does is Orientalism. Compared with Oriental studies or area studies, it is true that the term Orientalism is less preferred by specialists today, both because it is too vague and general and because it connotes the high-handed executive attitude of nineteenth-century and early twentieth-century European colonialism. Nevertheless books are written and congresses held with “the Orient” as their main focus, with the Orientalist in his new or old guise as their main authority. The point is that even if it does not survive as it once did, Orientalism lives on academically through its doctrines and theses about the Orient and the Oriental.
Related to this academic tradition, whose fortunes, transmigrations, specializations, and transmissions are in part the subject of this study, is a more general meaning for Orientalism. Orientalism is a style of thought based upon an ontological and epistemological distinction made between “the Orient” and (most of the time) “the Occident.” Thus a very large mass of writers, among whom are poets, novelists, philosophers, political theorists, economists, and imperial administrators, have accepted the basic distinction between East and West as the starting point for elaborate theories, epics, novels, epics, social descriptions and political accounts concerning the
Orient, its people, customs, “mind,” destiny, and so on. This Orientalism can accommodate Aeschylus, say, and Victor Hugo, Dante and Karl Marx. A little later in this introduction I shall deal with the methodological problems one encounters in so broadly construed a “field” as this.
The inter change between the academic and the more or less imaginative meaning of Orientalism is a constant one, and since the late eighteenth century there has been a considerable, quite disciplined-perhaps even regulated-traffic between the two. Here I come to the third meaning of Orientalism, which is something more historically and materially defined than either of the other two. Taking the late eighteenth century as a very roughly defined starting point Orientalism can be discussed and analyzed as the corporate institution for dealing with the Orient-dealing with it by making statements about it, authorizing views of it, describing it, by teaching it settling it, ruling over it: in short, Orientalism as a Western style for dominating restructuring, and having authority over the Orient. I have found it useful here to employ is a Foucault’s notion of a discourse, as described by him in The Archaeology of Knowledge and in Discipline and Punish, to identify Orientalism. My contention is that without examining Orientalism as a discourse one cannot possibly understand the enormously systematic discipline by which European culture was able to manage-and even produce-the Orient politically , sociologically, militarily, ideologically, scientifically, and imaginatively during the post-Enlightenment period. Moreover, so authoritative a position did Orientalism have that I believe no one writing, thinking, or acting on the Orient could do so without taking account of the limitations on thought and action imposed by Orientalism. In brief, because of Orientalism the Orient was not (and is not) a free subject of thought or action. This is not to say that Orientalism unilaterally determines what can be said about the Orient, but that it is the-whole network of interests inevitably brought to bear on (and therefore always involved) any occasion when that peculiar entity “the Orient” is in question. How this happens is what this book tries to demonstrate. It also tries to show that European culture gained in strength and identity by setting itself off against the Orient as a sort of surrogate an even underground self.
Historically and culturally there is a quantitative as well as a qualitative difference between the Franco-British involvement in the Orient and — until the period of American ascendancy after World War II — the involvement of every other European and Atlantic power. To speak of Orientalism therefore is to speak mainly, although not exclusively, of a British and French cultural enterprise a project whose dimensions take in such disparate realms as the imagination itself, the whole of India and the Levant, the Biblical texts and the Biblical lands, the spice trade, colonial armies and a long tradition of colonial administrators, a formidable scholarly corpus, innumerable Oriental “experts” and “hands,” an Oriental professorate, a complex array of “Oriental” ideas (Oriental despotism, Oriental splendor, cruelty, sensuality), many Eastern sects, philosophies, and wisdoms domesticated for local European use the list can be extended more or less indefinitely. My point is that Orientalism derives from a particular closeness experienced between Britain and France and the Orient, which until the early nineteenth century had really meant only India and the Bible lands. From the beginning of the nineteenth century until the end of World War II France and Britain dominated the Orient and Orientalism; since World War II America has dominated the Orient, and approaches it as France and Britain once did. Out of that closeness whose dynamic is enormously productive even if it always demonstrates the comparatively greater strength of the Occident (British, French, or American), comes the large body of texts I call Orientalist.
It should be said at once that even with the generous number of books and authors that I examine, there is a much larger number that I simply have had to leave out. My argument, however, depends neither upon an exhaustive catalogue of texts dealing with the Orient nor upon a clearly delimited set of texts, authors, and ideas that together make up the Orientalist canon. I have depended instead upon a different methodological alternative-whose backbone in a sense is the set of historical generalizations I have so far been making in this Introduction-and it is these I want now to discuss in more analytical detail.
II
I have begun with the assumption that the Orient is not an inert fact of nature. It is not merely there, just as the Occident itself is not just there either: We must take seriously Vico’s great observation
that men make their own history, that what they can know is what they have made, and extend it to geography: as both geographical and cultural entities-to say nothing of historical entities —such locales, regions geographical sectors as “Orient” and “Occident” are man-made. Therefore as much as the West itself, the Orient is an idea that has a history and a tradition of thought, imagery, and vocabulary that have given it reality and presence in and for the West. The two geographical entities thus support and to an extent reflect each other.
Having said that, one must go on to state a number of reasonable qualifications. In the first place, it would be wrong to conclude that the Orient was essentially an idea, or a creation with no corresponding reality. When Disraeli said in his novel Tancred that the East was a career, he meant that to be interested in the East was something bright young Westerners would find to be an all consuming passion; he should not be interpreted as saying that the East was only a career for Westerners. There were-and are- cultures and nations whose location is in the East, and their lives, histories, and customs have a brute reality obviously greater than anything that could be said about them in the West. About that fact this study of Orientalism has very little to contribute, except to acknowledge it tacitly. But the phenomenon of Orientalism as I study it here deals principally, not with a correspondence between Orientalism and Orient, but with the internal consistency of Orientalism and its ideas about the Orient (the East as career) despite or beyond any correspondence, or lack thereof, with a “real” Orient. My point is that Disraeli’s statement about the East refers mainly to that created consistency, that regular constellation of ideas as the pre-eminent thing about the Orient, and not to its mere being, as Wallace Stevens’s phrase has it.
A second qualification is that ideas, cultures, and histories cannot seriously be understood or studied without their force, or more precisely their configurations of power, also being studied.To believe that the Orient was created-or, as I call it, “Orientalized” —and to believe that such things happen simply as a necessity of the imagination, is to be disingenuous. The relationship between Occident and Orient is a relationship of power, of domination, of varying degrees of a compex hegemony an is quite accurately indicated in the title of K. M. Panikkar’s classic Asia and Western Dominance.’ The Orient was Orientalized not only because it was discovered to be “Oriental” in all those ways considered common-
place by an average nineteenth-century European, but also because it could be-that is, submitted to being-made Oriental. There is very little consent to be found, for example, in the fact that Flau- bert’s encounter with an Egyptian courtesan produced a widely in fluential model of the Oriental woman; she never spoke of herself, she never represented her emotions, presence, or history. He spoke for and represented her. He was foreign, comparatively wealthy, male, and these were historical facts of domination that allowed him not only to possess Kuchuk Hanem physically but to speak for her and tell his readers in what way she was “typically Oriental.” My argument is that Flaubert’s situation of strength in relation to Kuchuk Hanem was not an isolated instance. It fairly stands for the pattern of relative strength between East and West, and the discourse about the Orient that it enabled.
This brings us to a third qualification. One ought never to assume that the structure of Orientalism is nothing more an a structure of lies or of myths which were the truth about them to be told, would simply blow away. I myself believe that Orientalism is more particularly valuable as a sign of European-Atlantic power over the Orient then it is as a veridic discourse about the Orient (which is what, in its academic or scholarly form, it claims to be). Never theless, what we must respect and try to grasp is the sheer knitted together strength of Orientalist discourse, its very close ties to the enabling socio-economic and political institutions, and its redoubt- able durability. After all, any system of ideas that can remain unchanged as teachable wisdom (in academies, books, congresses, universities, foreign-service institutes) from the period of Ernest Renan in the late 1840s until the present in the United States must be something more formidable than a mere collection of. lies. Orientalism, therefore, is not an airy European fantasy about the Orient but a created body of theory and practice in which, for many rations, there has been a considerable material investment. Continued investment made Orientalism, as a system of knowledge about the Orient, an accepted grid for filtering through the Orient into Western consciousness, just as that same investment multiplied-indeed, made truly productive-the statements proliferating out from Orientalism into the general culture.
Gramsci has made the useful analytic distinction between civil and political society in which the former is made up of voluntary (or atleast rational and noncoercive) affiliations like schools, families, and unions, the latter of state institutions (the army, the police, the central bureaucracy) whose role in the polity is direct domination. Culture, of course, is to be found operating within civil society, where the influence of ideas, of institutions, and of other persons works not through domination but by what Gramsci calls consent. In any society not totalitarian, then, certain cultural forms predominate over others, just as certain ideas are more in- fluential than others; the form of this cultural leadership is what Gramsci has identified as hegemony, an indispensable concept for any understanding of cultural life in the industrial West. It is hegemony, or rather the result of cultural hegemony at work, that gives Orientalism the durability and the strength I have been speaking about so far. Orientalism is never far from what Denys Hay has called the idea of Europe,3 a collective notion identifying “us” Europeans as against all “those” non-Europeans, and indeed it can be argued that the major component in European culture is precisely what made that culture hegemonic both in and outside Europe: the idea of European identiy as a superior one in comparison with all the non-European peoples and cultures. There is in addition the hegemony of European ideas about the Orient, themselves reiterating European superiority over Orental backwardness usually overriding the possibility that a more independent, or more skeptical, thinker might have had different views on the matter.
In a quite constant way, Orientalism depends for its strategy on this flexible positional superiority, which puts the Westerner in a whole series of possible relationships with the Orient without ever losing him the relative upper hand. And why should it have been otherwise, especially during the period of extraordinary European ascendancy from the late Renaissance to the present? The scientist, the scholar, the missionary, the trader, or the soldier was in, or thought about, the Orient because he could be there, or could think about it, with very little resistance on the Orient’s part. Under the general heading of knowledge of the Orient, and within the umbrella of Western hegemony over the Orient during the period from the end of the eighteenth century, there emerged a complex Orient suitable for study in the academy, for display in the museum, for reconstruction in the colonial office, for theoretical illustration in anthropological, biological, linguistic, racial, and historical theses about mankind and the universe, for instances of economic and sociological theories of development, revolution, cultural personality,
national or religious character. Additionally, the imaginative examination of things Oriental was based more or less exclusively upon a sovereign Western consciousness out of whose unchallenged centrality an Oriental world emerged, first according to general ideas about who or what was an Oriental, then according to a detailed logic governed not simply by empirical reality but by a battery of desires, regressions, investments, and projections. If we can point to great Orientalist works of genuine scholarship like Silvestre de Sacy’s Chrestomathie arabe or Edward William Lane’s Account of the Manners and Customs of the Modern Egyptians, we need also to note that Renan’s and Gobineau’s racial ideas came out of the same impulse, as did a great many Victorian pornographic novels (see the analysis by Steven Marcus of “The Lustful Turk”4').
And yet, one must repeatedly ask oneself whether what matters in Orientalism is the general group of ideas overriding the mass of material-about which who could deny that they were shot through with doctrines of European superiority, various kinds of racism, imperialism, and the like, dogmatic views of “the Oriental” as a kind of ideal and unchanging abstraction?—or the much more varied work produced by almost uncountable individual writers, whom one would take up as individual instances of authors dealing with the Orient. In a sense the two alternatives, general and particular, are really two perspectives on the same material: in both instances one would have to deal with pioneers in the field like William Jones, with great artists like Nerval or Flaubert. And why would it not be possible to employ both perspectives together, or one after the other? Isn’t there an obvious danger of distortion (of precisely the kind that academic Orientalism has always been prone to) if either too general or too specific a level of description is maintained systematically?
My two fears are distortion and inaccuracy, or rather the kind of inaccuracy produced by too dogmatic a generality and too positivistic a localized focus. In trying to deal with these problems I have tried to deal with three main aspects of my own contemporary reality that seem to me to point the way out of the methodological or perspectival difficulties I have been discussing, difficulties that might force one, in the first instance, into writing a coarse polemic on so unacceptably general a level of description as not to be worth the effort, or in the second instance, into writing so detailed and atomistic a series of analyses as to lose all track of the general
lines of force informing the field, giving it its special cogency. How then to recognize individuality and to reconcile it with its intelligent, and by no means passive or merely dictatorial, general and hegemonic context?
III
I mentioned three aspects of my contemporary reality: I must explain and briefly discuss them now, so that it can be seen how I was led to a particular course of research and writing.
1. The distinction between pure and political knowledge. It is very easy to argue that knowledge about Shakespeare or Wordsworth is not political whereas knowledge about contemporary China or the Soviet Union is. My own formal and professional designation is that of “humanist,” a title which indicates the humanities as my field and therefore the unlikely eventuality that there might be anything political about what I do in that field. Of course, all these labels and terms are quite unnuanced as I use them here, but the general truth of what I am pointing to is, I think, widely held. One reason for saying that a humanist who writes about Wordsworth, or an editor whose specialty is Keats, is not involved in anything political is that what he does seems to have no direct political effect upon reality in the everyday sense. A scholar whose field is Soviet economics works in a highly charged area where there is much government interest, and what he might produce in the way of studies or proposals will be taken up by policymakers, government officials, institutional economists, intelligence experts. The distinction between “humanists” and persons whose work has policy implications, or political significance, can be broadened further by saying that the former’s ideological color is a matter of incidental importance to politics (although possibly of great moment to his colleagues in the field, who may object to his Stalinism or fascism or too easy liberalism), whereas the ideology of the latter is woven directly into his material — indeed, economics, politics, and sociology in the modern academy are ideological sciences and therefore taken for granted as being “political.”
Nevertheless the determining impingement on most knowledge produced in the contemporary West (and here I speak mainly about the United States) is that it be nonpolitical, that is, scholarly, academic, impartial, above partisan or small-minded doctrinal belief. One can have no quarrel with such an ambition in theory, perhaps, but in practice the reality is much more problematic. No one has ever devised a method for detaching the scholar from the circumstances of life, from the fact of his involvement (conscious or unconscious) with a class, a set of beliefs, a social position, or from the mere activity of being a member of a society. These continue to bear on what he does professionally, even though naturally enough his research and its fruits do attempt to reach a level of relative freedom from the inhibitions and the restrictions of brute, everyday reality.For there is such a thing as knowledge that is less, rather than more, partial than the individual (with his entangling and distracting life circumstances) who produces it. Yet this knowledge is not therefore automatically nonpolitical.
Whether discussions of literature or of classical philology are fraught with—or have unmediated-political significance is a very large question that I have tried to treat in some detail elsewhere.’ What I am interested in doing now is suggesting how the general liberal consensus that “true” knowledge is fundamentally non political (and conversely, that overtly political knowledge is not “true” knowledge) obscures the highly if obscurely organized political circumstances obtaining when knowledge is produced. No one is helped in understanding this today when are adjective “political” is used as a label to discredit any work for daring to violate the protocol of pretended suprapolitical objectivity. We may say, first, that civil society recognizes a gradation of political importance in the various fields of knowledge. To some extent the political importance given a field comes from the possibility of its direct translation into economic terms; but to a greater extent political importance comes from the closeness of a field to ascertainable sources of power in political society. Thus an economic study of long-term Soviet energy potential and its effect on military capability is likely to be commissioned by the Defense Department, and thereafter to acquire a kind of political status impossible for a study of Tolstoi’s early fiction financed in part by a foundation. Yet both works belong in what civil society acknowledges to be a similar field, Russian studies, even though one work may be done by a very conservative economist, the other by a radical literary historian. My point here is that “Russia” as a general subject matter has political priority over nicer distinctions such as “economics” and “literary history,” because political society in Gramsci’s sense reaches into such realms of civil society as the academy and saturates them with significance of direct concern to it.
I do not want to press all this any further on general theoretical grounds: it seems to me that the value and credibility of my case can be demonstrated by being much more specific, in the way, for example, Noam Chomsky has studied the instrumental connection between the Vietnam War and the notion of objective scholarship as it was applied To cover state-sponsored military research. Now because Britain, France, and- recently the United States are imperial powers, their political societies impart to their civil societies a sense of urgency, a direct political infusion as it were, where and whenever matters pertaining to their imperial interests abroad are concerned. I doubt that it is controversial, for example, to say that an Englishman in India or Egypt in the later nineteenth century took an interest in those countries that was never far from their status in his mind as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact-and that is what 1 am saying in this study of Orientalism. For if it is true that no production of knowledge in the human sciences can ever ignore or disclaim its author’s involvement as a human subject in his own circumstances, then it must also be true that for a European or American studying the Orient there can be no disclaiming the maid circumstances of his actuality: that he comes up against the Orient as a European or American first, as an individual second. And to be a European or an American in such a situation is by no means an inert fact. It meant and means being aware, however dimly, that one belongs to a power with definite interests in the Orient, and more important, that one belongs to a part of the earth with a definite history of involvement in the Orient almost since the time of Homer.
Put in this way, these political actualities are still too undefined ltd general to be really interesting. Anyone would agree to them without necessarily agreeing also that they mattered very much, for instance, to Flaubert as he wrote Salammbô, or to H. A. R. Gibb as he wrote Modern Trends in Islam. The trouble is that there is too great a distance between the big dominating fact, as I have described it, and the details of everyday life that govern the minute discipline of a novel or a scholarly text as each is being written. Yet if we eliminate from the start any notion that “big” facts like imperial domination can be applied mechanically and deterministically to such complex matters as culture and ideas, then we will begin to approach an interesting kind of study. My idea is that European and then American interest in the Orient was political according to some of the obvious historical accounts of it that I have given here, but that it was the culture that created that interest, that acted dynamically along with brute political, economic, and military rationales to make the Orient the varied and complicated place that it obviously was in the field I call Orientalism.
Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is and does not simply represent a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.
Because Orientalism is a cultural and a political fact, then, it does not exist in some archival vacuum; quite the contrary, I think it can be shown that what is thought, said, or even done about the Orient follows (perhaps occurs within) certain distinct and intellectually knowable lines. Here too a considerable degree of nuance and elaboration can be seen working as between the broad superstructural pressures and the details of composition, the facts of textuality. Most humanistic scholars are, I think, perfectly happy with the notion that texts exist in contexts, that there is such a thing as intertextuality, that the pressures of conventions, predecessors, and rhetorical styles limit what Walter Benjamin once called the “overtaxing of the productive person in the name of . . . the principle of 'creativity,’ “in which the poet is believed on his own, and out of his pure mind, to have brought forth his work.’ Yet there is a reluctance to allow that political, institutional, and ideological constraints act in the same manner on the individual author. A humanist will believe it to be an interesting fact to any interpreter of Balzac that he was influenced in the Comédie humaine by the conflict between Geoffroy Saint-Hilaire and Cuvier, but the same sort of pressure on Balzac of deeply reactionary monarchism is felt in some vague way to demean his literary “genius” and therefore to be less worth serious study. Similarly-as Harry Bracken has been tirelessly showing-philosophers will conduct their discussions of Locke, Hume, and empiricism without ever taking into account that there is an explicit connection in these classic writers between their “philosophic” doctrines racial theory, justifications of slavery, or arguments for colonial exploitation.8These are common enough ways by which contemporary scholarship keeps itself pure.
Perhaps it is true that most attempts to rub culture’s nose in the mud of politics have been crudely iconoclastic; per perhaps also the social interpretation of literature in my own field has simply riot kept up with the enormous technical advances in detailed textual analysis. But there is no getting away from the fact that Weary studies in general, and American Marxist theorists in particular, have avoided the effort of seriously bridging the gap between the superstructural and the base levels in textual, historical scholarship; on another occasion I have gone so far as to say that the literary-cultural establishment as a whole has declare the serious study of imperialism and culture off limits.9 For Orientalism brings one up directly against that question — that is, to realizing that political imperialism governs an entire field of study, imagination, and scholarly institutions — in such a way as to make its avoidance an intellectual and historical impossibility. Yet there will always remain the perennial escape mechanism of saying that a literary scholar and a philosopher, for example, are trained in literature and philosophy respectively, not in politics or ideological analysis. In other words, the specialist argument can work quite effectively to block the larger and, in my opinion, the more intellectually serious perspective.
Here it seems to me there is a simple two-part answer to be given, at least so far as the study of imperialism and culture (or Orientalism) is concerned. In the first place, nearly every nineteenth-century writer (and the same is true enough of writers in earlier periods) was extraordinarily well aware of the fact of empire: this is a subject not very well studied, but it will not take a modern Victorian specialist long to admit that liberal cultural heroes like John Stuart Mill, Arnold, Carlyle, Newman, Macaulay, Ruskin, George Eliot, and even Dickens had definite views on race and imperialism, which are quite easily to be found at work in their writing.So even a specialist must deal with the knowledge that Mill, for example, made it clear in On Libert and Representative Government that his views there could not be applied to India (he was an India Office functionary for a good deal of his life; after all) because the Indians were civilizationally, if not racially, inferior. The same kind of paradox is to be found in Marx, as I try to show in this book. In the second place, to believe that politics in the form of imperialism bears upon the production of literature, scholarship, social theory, and history writing is by no means equivalent to saying that culture is therefore a demeaned or denigrated thing. Quite the contrary: my whole point is to say that we can better understand the persistence and the durability of saturating hegemonic systems like culture when we realize that their internal constraints upon writers and thinkers were productive, not unilaterally inhibiting. It is this idea that Gramsci, certainly, and Foucault and Raymond Williams in their very different ways have been trying to illustrate. Even one or two pages by Williams on “the uses of the Empire” in The Long Revolution tell us more about nineteenth-century cultural richness than many volumes of hermetic textual analyses.10
Therefore I study Orientalism as a dynamic exchange between individual authors and the large political concerns shaped by the three great empires — British French, American — in whose intellectual and imaginative territory the writing was produced. What interests me most as a scholar is not the gross political verity but the detail, as indeed what interests us in someone like Lane or Flaubert or Renan is not the (to him) indisputable truth that Occidentals are superior to Orientals, but the profoundly worked over and modulated evidence of his detailed work within the very wide space opened up by that truth. One need only remember that Lane’s Manners and Customs of the Modern Egyptians is a classic of historical and anthropological observation because of its style, its enormously intelligent and brilliant details, not because of its simple reflection of racial superiority, to understand what I am saying here.
The kind of political questions raised by Orientalism, then, are as follows: What other sorts of intellectual, aesthetic, scholarly, and cultural energies went into the making of an imperialist tradition like the Orientalist one? How did philology, lexicography, history, biology, political and economic theory, novel-writing, and lyric poetry come to the service of Orientalism’s broadly imperialist view of the world? What changes, modulations, refinements, even revolutions take place within Orientalism? What is the meaning of originality, of continuity, of individuality, in this context? How does Orientalism transmit or reproduce itself from one epoch to another? In fine, how can we treat the cultural, historical phenomenon of Orientalism as a kind of willed human work-not of mere ,unconditioned ratiocination-in all its historical complexity, detail, and worth without at the same time losing sight of the alliance between cultural work, political tendencies, the state, and the specific realities of domination? Governed by such concerns a humanistic study can responsibly address itself to politics and culture. But this is not to say that such a study establishes a hard-and-fast rule about the relationship between knowledge and politics. My argument is that each humanistic investigation must formulate the nature of that connection in the specific context of the study, the subject utter, and its historical circumstances.
2. The methodological question. In a previous book I gave a deal of thought and analysis to the methodological importance for work in the human sciences of finding and formulating a first a point of departure, a beginning principle.11 A major lesson I learned and tried to present was that there is no such thing as a merely given,or simply available, starting point: beginnings have to be made for each project in such a way as to enable what follows from them. Nowhere in my experience has the difficulty of this lesson been more consciously lived (with what success or failure I cannot really say) than in this study of Orientalism. The idea of beginning, indeed the act of beginning, necessarily involves an act of delimitation by which something is cut out of a great mass of material, separated from the mass, and made to stand for, as well as be, a starting point, a beginning; for the student of texts one such notion of inaugural delimitation is Louis Althusser’s idea of the problematic, a specific determinate unity of a text, or group of texts, which is something given rise to by analysis.12 Yet in the case of Orientalism (as opposed to the case of Marx’s texts, which is what Althusser studies) there is not simply the problem of finding a point of departure, or problematic, but also the question of designating which texts, authors, and periods are the ones best suited for study.
It has seemed to me foolish to attempt an encyclopedic narrative history of Orientalism, first of all because if my guiding principle was to be “the’ European idea of the Orient” there would be virtually no limit to the material I would have had to deal with; second, because the narrative model itself did not suit my descriptive and political interests; third, because in such books as Raymond Schwab’s La Renaissance orientale, Johann Fûck’s Die Arabischen Studien in Europa bis in den Anfang des 20. Jahrhunderts, and more recently, Dorothee Metlitzki’s The Matter of Araby in Medieval England13 there already exist encyclopedic works on certain aspects of the European-Oriental encounter such as make the critic’s job, in the general political and intellectual context .I sketched above, a different one.
There still remained the problem of cutting down a very fat archive to manageable dimensions, and more important, outlining something in the nature of an intellectual order within that group of texts without at the same time following a mindlessly chronological order. My starting point therefore has been the British, French, and American experience of the Orient taken as a unit, what made that experience possible by way of historical and intellectual background, what the quality and character of the experience has been. For reasons I shall discuss presently I limited that already limited (but still inordinately large) set of questions to the Anglo-French-American experience of the Arabs and Islam, which for almost a thousand years together stood for the Orient.Immediately upon doing that, a large part of the Orient seemed to have been eliminated-India, Japan, China, and other sections of the Far East-not because these regions were not important (they obviously have been) but because one could discuss Europe’s experience of the Near Orient, or of Islam, apart from its experience of the Far Orient. Yet at certain moments of that general European history of interest in the East, particular parts of the Orient like Egypt, Syria, and Arabia cannot be discussed without also studying Europe’s involvement in the more distant parts, of which Persia and India are the most important; a notable case in point is the connection between Egypt and India so far as eighteenth- and nineteenth century Britain was concerned. Similarly the French role in deciphering the Zend-Avesta, the pre-eminence of Paris as a center of Sanskrit studies during the first decade of the nineteenth century, the fact that Napoleon’s interest in the went was contingent upon his sense of the British role in India: these Far Eastern interests directly influenced French interest it the Near East, Islam, and the Arabs.
Britain and France dominated the Eastern Mediterranean from out the end of the seventeenth century on. Yet my discussion of that domination and systematic interest does not do justice to (a) important contributions to Orientalism of Germany, Italy, Spain, and Portugal and (b) the fact that one of the important impulses toward the study of the Orient in the eighteenth was the revolution in Biblical studies stimulated by such variously interesting pioneers as Bishop Lowth, Eichhorn, Herder, and Michaelis. In the first place, I had to focus rigorously upon the British-French and later the American material because it seemed inescapably true not only that Britain and France were their nations in the Orient and in Oriental studies, but that these and positions were held by virtue of the two greatest colonial networks in pre-twentieth-century history; the American Orientaltion since World War II has fit-I think, quite self-consciously_in the places excavated by the two earlier European powers. Alen too, I believe that the sheer quality, consistency, and mass of British, French, and American writing on the Orient lifts it the doubtless crucial work done in Germany, Italy, Russia, elsewhere.But I think it is also true that the major steps in Oriental scholarship were first taken in either Britain and France, then elaborated upon by Germans. Silvestre de Sacy, for example, was not only the first modern and institutional European Orientalist, who worked on Islam, Arabic literature, the Druze religion, and Sassanid Persia; he was also the teacher of Champollion and of Franz Bopp, the founder of German comparative linguistics. A similar claim of priority and subsequent preeminence can be made for William Jones and Edward William Lane.
In the second place — and here the failings of my study of Orientalism are amply made up for — there has been some important recent work on the background in Biblical scholarship to the rise of what I have called modern Orientalism. The best and the most illuminatingly relevant is E. S. Shaffer’s impressive “Kubla Khan” and The Fall of Jerusalem,” an indispensable study of the origins of Romanticism, and of the intellectual activity underpinning a great deal of what goes on in Coleridge, Browning, and George Eliot. To some degree Shaffer’s work refines upon the outlines provided in Schwab, by articulating the material of relevance to be found in the German Biblical scholars and using that material to read, in an intelligent and always interesting way, the work of three major British writers. Yet what is missing in the book is some sense of the political as well as ideological edge given the Oriental material by the British and French writers I am principally concerned with; in addition, unlike Shaffer I attempt to elucidate subsequent developments in academic as well as literary Orientalism that bear on the connection between British and French Orientalism on the one hand and the rise of an explicitly colonial-minded imperialism on the other. Then too, I wish to show how all these earlier matters are reproduced more or less in American Orientalism after the Second World War.
Nevertheless there is a possibly misleading aspect to my study, where, aside from an occasional reference, I do not exhaustively discuss the German developments after the inaugural period dominated by Sacy. Any work that seeks to provide an understanding of academic Orientalism and pays little attention to scholars like Steinthal, Mdller, Becker, Goldziher, Brockelmann, Noldeke-to mention only a handful-needs to be reproached, and I freely reproach myself. I particularly regret not taking more account of the great scientific prestige that accrued to German scholarship by the middle of the nineteenth century, whose neglect was made into a denunciation of insular British scholars by George Eliot. I have in mind Eliot’s unforgettable portrait of Mr. Casaubon in Middle-march.
One reason Casaubon cannot finish his Key to All Mythologies is, according to his young cousin Will Ladislaw, that he is unacquainted with German scholarship. For not only has Casaubon chosen a subject “as changing as chemistry: new discoveries are constantly making new points of view”: he is undertaking a job similar to a refutation of Paracelsus because “he is not an Orientalist, you know.”15
Eliot was not wrong in implying that by about 1830, which is when Middlemarch is set, German scholarship had fully attained its European preeminence. Yet at no time in German scholarship during the first two-thirds of the nineteenth century could a close partnership have developed between Orientalists and a protracted, sustained national interest in the Orient. There was nothing in Germany to correspond to the Anglo-French presence in India, the Levant, North Africa. Moreover, the German Orient was almost exclusively a scholarly, or at least a classical, Orient: it was made the subject of lyrics, fantasies, and even novels, but it was never actual, the way Egypt and Syria were actual for Chateaubriand, Lane, Lamartine, Burton, Disraeli, or Nerval. There is some significance in the fact that the two most renowned German works on the Orient, Goethe’s Westostlicher Diwan and Friedrich Schlegel’s Über die Sprache and Weisheit der Indier, were based respectively on a Rhine journey and on hours spent in Paris libraries. What German Oriental scholarship did was to refine and elaborate techniques whose application was to texts, myths, ideas, and languages almost literally gathered from the Orient by imperial Britain and France.
Yet what German Orientalism had in common with Anglo French and later American Orientalism was a kind of intellectual authority over the Orient within Western culture. This authority must in large part be the subject of any description of Orientalism, and it is so in this study. Even the name Orientalism suggests a serious, perhaps ponderous style of expertise; when I apply it to modern American social scientists (since they do not call themselves Orientalists, my use of the word is anomalous), it is to draw attention to the way Middle East experts can still draw on the vestiges of Orientalism’s intellectual position in nineteenth-century Europe.
There is nothing mysterious or natural about authority. It is formed, irradiated, disseminated; it is instrumental, it is persuasive; it has status, it establishes canons of taste and value; it is virtually
indistinguishable from certain ideas it dignifies as true, and from traditions, perceptions, and judgments it forms, transmits, reproduces. Above all, authority can, indeed must, be analyzed. All these attributes of authority apply to Orientalism, and much of what I do in this study is to describe both the historical authority in and the personal authorities of Orientalism.
My principal methodological devices for studying authority here are what can be called strategic location, which is a way of describing the author’s position in a text with regard to the Oriental material he writes about, and strategic formation, which is a way of analyzing the relationship between texts and the way in which groups of texts, types of texts, even textual genres, acquire mass, density, and referential power among themselves and thereafter in the culture at large. I use the notion of strategy simply to identify the problem every writer on the Orient has faced: how to get hold of it, how to approach it, how not to be defeated or overwhelmed by its sublimity, its scope, its awful dimensions. Everyone who writes about the Orient must locate himself vis-à-vis the Orient; translated into his text, this location includes the kind of narrative voice he adopts, the type of structure he builds, the kinds of images, themes, motifs that circulate in his text all of which add up to deliberate ways of addressing the reader, containing the Orient, and finally, representing it or speaking in its behalf. None of this takes place in the abstract, however. Every writer on the Orient (and this is true even of Homer) assumes some Oriental precedent, some previous knowledge of the Orient, to which he refers and on which he relies. Additionally, each work on the Orient affiliates itself with other works, with audiences, with institutions, with the Orient itself. The ensemble of relationships between works, audiences, and some particular aspects of the Orient therefore constitutes an analyzable formation — for example, that of philological studies, of anthologies of extracts from Oriental literature, of travel books, of Oriental fantasies — whose presence in time, in discourse, in institutions (schools, libraries, foreign services) gives it strength and authority.
It is clear, I hope, that my concern with authority does not entail analysis of what lies hidden in the Orientalist text, but analysis rather of the text’s surface, its exteriority to what it describes. I do not think that this idea can be overemphasized. Orientalism is premised upon exteriority, that is, on the fact that the Orientalist, poet or scholar, makes the Orient speak, describes the Orient renders its mysteries plain for and to the West. He is never concerned with the Orient except as the first cause of what he says. What he says and writes, by virtue of the fact that it is said or written, is meant to indicate that the Orientalist is outside the Orient, both as an existential and as a moral fact. The principal product of this exteriority is of course, representation: as early as Aeschylus’s play The Persians the Orient is transformed from a very far distant and often threatening Otherness into figures that are relatively familiar (in Aeschylus’s case, grieving Asiatic women). The dramatic immediacy of representation in The Persians obscures the fact that the audience is watching a highly artificial enactment of what a nonOriental has made into a symbol for the whole Orient. My analysis of the Orientalist text therefore places emphasis on the evidence, which is by no means invisible, for such representations as representations, not as “natural” depictions of the Orient. This evidence is found just as prominently in the so-called truthful text (histories, philological analyses, political treatises) as in the avowedly artistic (i.e., openly imaginative) text. The things to look at are style, figures of speech, setting, narrative devices, historical and social circumstances, not the correctness of the representation nor its fidelity to some great original. The exteriorly of the representation is always governed by some version of the truism that if the Orient could represent itself, it would; since it cannot, the representation does the job, for the West, and faute de mieux, for the poor Orient. “Sie konnen sich nicht vertreten,sie mûssen vertre en werden,” as Marx wrote in The Eighteenth Brumaire of Louis Bonaparte.
Another reason for insisting upon exteriority is that I believe it needs to be made clear about cultural discourse and exchange within a culture that what is commonly circulated by it is not “truth” but representations. It hardly needs to be demonstrated again that language itself is a highly organized and encoded system, which employs many devices to express, indicate, exchange messages and information, represent, and so forth. In any instance of at least written language, there is no such thing as a delivered presence, but a re-presence, or a representation. The value, efficacy, strength, apparent veracity of a written statement about the Orient therefore relies very little, and cannot instrumentally depend, on the Orient as such. On the contrary, the written statement is a presence to the reader by virtue of its having excluded, displaced made supererogatory any such real thing as “the Orient.” Thus all of Orientalism stands forth and away from the Orient: that Orientalism makes sense at all depends more on the West than on the Orient, and this sense is directly indebted to various Western techniques of representation that make the Orient visible, clear, “there” in discourse about it. And these representations rely upon institutions, traditions, conventions, agreed-upon codes of understanding for their effects, not upon a distant and amorphous Orient.
The difference between representations of the Orient before the last third of the eighteenth century and those after it (that is, those belonging to what I call modern Orientalism) is that the range of representation expanded enormously in the later period. It is true that after William Jones and Anquetil-Duperron, and after Napoleon’s Egyptian expedition, Europe came to know the Orient more scientifically, to live in it with greater authority and discipline than ever before. But what mattered to Europe was the expanded scope and the much greater refinement given its techniques for receiving the Orient. When around the turn of the eighteenth century the Orient definitively revealed the age of its languages-thus outdating Hebrew’s divine pedigree-it was a group of Europeans who made the discovery, passed it on to other scholars, and preserved the discovery in the new science of Indo-European philology. A new powerful science for viewing the linguistic Orient was born, and with it, as Foucault has shown in The Order of Things, a whole web of related scientific interests. Similarly William Beckford, Byron, Goethe, and Hugo restructured the Orient by their art and made its colors, lights, and people visible through their images, rhythms, and motifs. At most, the “real” Orient provoked a writer to his vision; it very rarely guided it.
Orientalism responded more to the culture that produced it than to its putative object, which was also produced by the West. Thus the history of Orientalism has both an internal consistency and a highly articulated set of relationships to the dominant culture surrounding it. My analyses consequently try to show the field’s shape and internal organization, its pioneers, patriarchal authorities, canonical texts, doxological ideas, exemplary figures, its followers, elaborators, and new authorities; I try also to explain how Orientalism borrowed and was frequently informed by “strong” ideas, doctrines, and trends ruling the culture.Thus there was (and is) a linguistic Orient, a Freudian Orient, a Spenglerian Orient, a Darwinian Orient, a racist Orient-and so on. Yet never has there been such a thing as a pure, or unconditional, Orient; similarly, never has there been a nonmaterial form of Orientalism, much less something so innocent as an “idea” of the Orient. In this underlying conviction and in its ensuing methodological consequences do I differ from scholars who study the history of ideas.For the emphases and the executive form, above all the material effectiveness, of statements made by Orientalist discourse are possible in ways that any hermetic history of ideas tends completely to scant. Without those emphases and that material effectiveness Orientalism would be just another idea, whereas it is and was much more than that. Therefore I set out to examine not only scholarly works but also works of literature, political tracts, journalistic texts, travel books, religious and philological studies.In other words, my hybrid perspective is broadly historical and “anthropological,” given that I believe all texts to be worldly and circumstantial in (of course) ways that vary from genre to genre, and from historical period to historical period.
Yet unlike Michel Foucault, to whose work I am greatly indebted, I do believe in the determining imprint of individual writers upon the otherwise anonymous collective body of texts constituting a discursive formation like Orientalism. The unity of the large ensemble of texts I analyze is due in part to the fact that they frequently refer to each other: Orientalism is after all a system for citing works and authors. Edward William Lane’s Manners and Customs of the Modern Egyptians was read and cited by such diverse figures as Nerval, Flaubert, and Richard Burton. He was an authority whose use was an imperative for anyone writing or thinking about the Orient, not just about Egypt: when Nerval borrows passages verbatim from Modern Egyptians it is to use Lane’s authority to assist him in describing village scenes in Syria, not Egypt. Lane’s authority and the opportunities provided for citing him discriminately as well as indiscriminately were there because Orientalism could give his text the kind of distributive currency that he acquired. There is no way, however, of understanding Lane’s currency without also understanding the peculiar features of his text; this is equally true of Renan, Sacy, Lamartine, Schlegel, and a group of other influential writers. Foucault believes that in general the individual text or author counts for very little; empirically, in the case of Orientalism (and perhaps nowhere else) I find this not to be so. Accordingly my analyses employ close textual readings whose goal is to reveal the dialectic between individual text or writer and the complex collective formation to which his work is a contribution.
Yet even though it includes an ample selection of writers, this book is still far from a complete history or general account of Orientalism. Of this failing I am very conscious. The fabric of as thick a discourse as Orientalism has survived and functioned in Western society because of its richness: all I have done is to describe parts of that fabric at certain moments, and merely to suggest the existence of a larger whole, detailed, interesting, dotted with fascinating figures, texts, and events. I have consoled myself with believing that this book is one instalment of several, and hope there are scholars and critics who might want to write others. There is still a general essay to be written on imperialism and culture; other studies would go more deeply into the connection between Orientalism and pedagogy, or into Italian, Dutch, German, and Swiss Orientalism, or into the dynamic between scholarship and imaginative writing, or into the relationship between administrative ideas and intellectual discipline. Perhaps the most important task of all would be to undertake studies in contemporary alternatives to Orientalism, to ask how one can study other cultures and peoples from a libertarian, or a non-repressive and non-manipulative, perspective. But then one would have to rethink the whole complex problem of knowledge and power. These are all tasks left embarrassingly incomplete in this study.
The last, perhaps self-flattering, observation on method that I want to make here is that I have written this study with several audiences in mind. For students of literature and criticism, Orientalism offers a marvellous instance of the interrelations between society, history, and textuality; moreover, the cultural role played by the Orient in the West connects Orientalism with ideology, politics, and the logic of power, matters of relevance, I think, to the literary community. For contemporary students of the Orient, from university scholars to policymakers, I have written with two ends in mind: one, to present their intellectual genealogy to them in a way that has not been done; two, to criticize-with the hope of stirring discussion-the often unquestioned assumptions on which their work for the most part depends. For the general reader, this study deals with matters that always compel attention, all of them connected not only with Western conceptions and treatments of the other but also with the singularly important role played by Western culture in what Vico called the world of nations. Lastly, for readers in the so-called Third World, this study proposes itself as a step towards an understanding not so much of Western politics and of the non-Western world in those politics as of the strength of Western cultural discourse, a strength too often mistaken as merely decorative or “superstructural.” My hope is to illustrate the formidable structure of cultural domination and, specifically for formerly colonized peoples, the dangers and temptations of employing this structure upon themselves or upon others.
The three long chapters and twelve shorter units into which this book is divided are intended to facilitate exposition as much as possible. Chapter One, “The Scope of Orientalism,” draws a large circle around all the dimensions of the subject, both in terms of historical time and experiences and in terms of philosophical and political themes. Chapter Two, “Orientalist Structures and Restructures,” attempts to trace the development of modern Orientalism by a broadly chronological description, and also by the description of a set of devices common to the work of important poets, artists, and scholars. Chapter Three, “Orientalism Now,” begins where its predecessor left off, at around 1870. This is the period of great colonial expansion into the Orient, and it culminates in World War II. The very last section of Chapter Three characterizes the shift from British and French to American hegemony; I attempt there finally to sketch the present intellectual and social realities of Orientalism in the United States.
3. The personal dimension. In the Prison Notebooks Gramsci says: “The starting point of critical elaboration is the consciousness of what one really is, and is 'knowing thyself as a product of the historical process to date, which has deposited in you an infinity of traces, without leaving an inventory.” The only available English translation inexplicably leaves Gramsci’s comment at that, whereas is fact Gramsci’s Italian text concludes by adding, “therefore it is imperative at the outset to compile such an inventory.”16
Much of the personal investment in this study derives from my awareness of being an “Oriental” as a child growing up in two British colonies. All of my education, in those colonies (Palestine and Egypt) and in the United States, has been Western, and yet that deep early awareness has persisted. In many ways my study of 0rientalism has been an attempt to inventory the traces upon me, the Oriental subject, of the culture whose domination has been so powerful a factor in the life of all Orientals. This is why for me the Islamic Orient has had to be the center of attention. Whether what I have achieved is the inventory prescribed by Gramsci is not for me to judge, although I have felt it important to be conscious of trying to produce one. Along the way, as severely and as rationally as I have been able, I have tried to maintain a critical consciousness, as well as employing those instruments of historical, humanistic, and cultural research of which my education has made me the fortunate beneficiary. In none of that, however, have I ever lost hold of the cultural reality of, the personal involvement in having been constituted as, “an Oriental.”
The historical circumstances making such a study possible are fairly complex, and I can only list them schematically here. Anyone resident in the West since the 1950s, particularly in the United States, will have lived through an era of extraordinary turbulence in the relations of East and West. No one will have failed to note how “East” has always signified danger and threat during this period, even as it has meant the traditional Orient as well as Russia. In the universities a growing establishment of area-studies programs and institutes has made the scholarly study of the Orient a branch of national policy. Public affairs in this country include a healthy interest in the Orient, as much for its strategic and economic importance as for its traditional exoticism. If the world has become immediately accessible to a Western citizen living in the electronic age, the Orient too has drawn nearer to him, and is now less a myth perhaps than a place crisscrossed by Western, especially American, interests.
One aspect of the electronic, postmodern world is that there has been a reinforcement of the stereotypes by which the Orient is viewed. Television, the films, and all the media’s resources have forced information into more and more standardized molds. So far as the Orient is concerned, standardization and cultural stereotyping have intensified the hold of the nineteenthcentury academic and imaginative demonology of “the mysterious Orient.” This is nowhere more true than in the ways by which the Near East is grasped. Three things have contributed to making even the simplest perception of the Arabs and Islam into a highly politicized, almost raucous matter: one, the history of popular anti-Arab and anti-Islamic prejudice in the West, which is immediately reflected in the history of Orientalism; two, the struggle between the Arabs and Israeli Zionism, and its effects upon American Jews as well as upon both the liberal culture and the population at large; three, the almost total absence of any cultural position making it possible either to identify with or dispassionately to discuss the Arabs or Islam. Furthermore, it hardly needs saying that because the Middle East is now so identified with Great Power politics, oil economics, and the simple-minded dichotomy of freedom-loving, democratic Israel and evil, totalitarian, and terroristic Arabs, the chances of anything like a clear view of what one talks about in talking about the Near East are depressingly small.
My own experiences of these matters are in part what made me write this book. The life of an Arab Palestinian in the West, particularly in America, is disheartening. There exists here an almost unanimous consensus that politically he does not exist, and when it is allowed that he does, it is either as a nuisance or as an Oriental. The web of racism, cultural stereotypes, political imperialism, dehumanizing ideology holding in the Arab or the Muslim is very strong indeed, and it is this web which every Palestinian has come to feel as his uniquely punishing destiny. It has made matters worse for him to remark that no person academically involved with the Near East-no Orientalist, that is-has ever in the United States culturally and politically identified himself wholeheartedly with the Arabs; certainly there have been identifications on some level, but they have never taken an “acceptable” form as has liberal American identification with Zionism, and all too frequently they have been radically flawed by their association either with discredited political and economic interests (oil company and State Department Arabists, for example) or with religion.
The nexus of knowledge and power creating “the Oriental” and in a sense obliterating him as a human being is therefore not for me an exclusively academic matter. Yet it is an intellectual matter of some very obvious importance. I have been able to put to use my humanistic and political concerns for the analysis and description of a very worldly matter, the rise, development, and consolidation of Orientalism. Too often literature and culture are presumed to be politically, even historically innocent; it has regularly seemed otherwise to me, and certainly my study of Orientalism has convinced me (and I hope will convince my literary colleagues) that society and literary culture can only be understood and studied together. In addition, and by an almost inescapable logic, I have found myself writing the history of a strange, secret sharer of Western anti-Semitism. That anti-Semitism and, as I have discussed it in its Islamic branch, Orientalism resemble each other very closely is a historical, cultural, and political truth that needs only to be mentioned to an Arab Palestinian for its irony to be perfectly understood. But what I should like also to have contributed here is a better understanding of the way cultural domination has operated. If this stimulates a new kind of dealing with the Orient, indeed if it eliminates the “Orient” and “Occident” altogether, then we shall have advanced a little in the process of what Raymond Williams has called the “unlearning” of “the inherent dominative mode.”16
The Scope of Orientalism
... le génie inquiet et ambitieux de Européens ... impatient d’employer les nouveaux instruments de leur puissance...
Jean-Baptiste-Joseph Fourier, Preface historique (1809), Description de l’Égypte
Knowing the Oriental
On June 13, 1910, Arthur James Balfour lectured the House of Commons on “the problems with which we have to deal in Egypt.” These, he said, “belong to a wholly different category” than those “affecting the Isle of Wight or the West Riding of Yorkshire.” He spoke with the authority of a long-time member of Parliament, former private secretary to Lord Salisbury, former chief secretary for Ireland, former secretary for Scotland, former prime minister, veteran of numerous overseas crises, achievements, and changes. During his involvement in imperial affairs Balfour served a monarch who in 1876 had been declared Empress of India; he had been especially well placed in positions of uncommon influence to follow the Afghan and Zulu wars, the British occupation of Egypt in 1882, the death of General Gordon in the Sudan, the Fashoda Incident, the battle of Omdurman, the Boer War, the Russo-Japanese War. In addition his remarkable social eminence, the breadth of his learning and wit-he could write on such varied subjects as Bergson, Handel, theism, and golf-his education at Eton and Trinity College, Cambridge, and his apparent command over imperial affairs all gave considerable authority to what he told the Commons in June 1910. But there was still more to Balfour’s tech, or at least to his need for giving it so didactically and moralistically. Some members were questioning the necessity for “England in Egypt,” the subject of Alfred Milner’s enthusiastic book of 1892, but here designating a once-profitable occupation that had become a source of trouble now that Egyptian nationalism was on the rise and the continuing British presence in Egypt no longer so easy to defend.Balfour, then, to inform and explain.
Recalling the challenge of J. M. Robertson, the member of Tyneside, Balfour himself put Robertson’s question again: “What tight have you to take up these airs of superiority with regard to people whom you choose to call Oriental?” The choice of “Oriental” was canonical; it had been employed by Chaucer and Mandeville, by Shakespeare, Dryden, Pope, and Byron. It designated Asia or the East, geographically, morally, culturally. One could speak in Europe of an Oriental personality, an Oriental atmosphere, an Oriental tale, Oriental despotism, or an Oriental mode of production, and be understood. Marx had used the word, and now Balfour was using it; his choice was understandable and called for no comment whatever.
I take up no attitude of superiority. But I ask [Robertson and anyone else]... who has even the most superficial knowledge of history, if they will look in the face the facts with which a British statesman has to deal when he is put in a position of supremacy over great races like the inhabitants of Egypt and countries in the East. We know the civilization of Egypt better than we know the civilization of any other country. We know it further back; we know it more intimately; we know more about it. It goes far beyond the petty span of the history of our race, which is lost in the prehistoric period at a time when the Egyptian civilisation had already passed its prime. Look at all the Oriental countries. Do not talk about superiority or inferiority.
Two great themes dominate his remarks here and in what will follow: knowledge and power, the Baconian themes. As Balfour justifies the necessity for British occupation of Egypt, supremacy in his mind is associated with “our” knowledge of Egypt and not principally with military or economic power. Knowledge to Balfour means surveying a civilization from its origins to its prime to its decline-and of course, it means being able to do that. Knowledge means rising above immediacy, beyond self, into the foreign and distant. The object of such knowledge is inherently vulnerable to scrutiny; this object is a “fact” which, if it develops, changes; or otherwise transforms itself in the way that civilizations frequently do, nevertheless is fundamentally, even ontologically stable. To have such knowledge of such a thing is to dominate it, to have authority over it. And authority here means for “us” to deny autonomy to “it”-the Oriental country-since we know it and it exists, in a sense, as we know it. British knowledge of Egypt is Egypt for Balfour, and the burdens of knowledge make such questions as inferiority and superiority seem petty ones. Balfour nowhere denies British superiority and Egyptian inferiority; he takes them for granted as he describes the consequences of knowledge.
First of all, look at the facts of the case. Western nations as soon as they emerge into history show the beginnings of those capacities for selfgovernment having merits of their own.... You may look through the whole history of the Orientals in what is called, broadly speaking, the East, and you never find traces of self-government. All their great centuries-and they have been very great-have been passed under despotisms, under absolute government. All their great contributions to civilisation-and they have been great-have been made under that form of government. Conqueror has succeeded conqueror; one domination has followed another; but never in all the revolutions of fate and fortune have you seen one of those nations of its own motion establish what we, from a Western point of view, call self-government. That is the fact. It is not a question of superiority and inferiority. I suppose a true Eastern sage would say that the working government which we have taken upon ourselves in Egypt and elsewhere is not a work worthy of a philosopher-that it is the dirty work, the inferior work, of carrying on the necessary labour.
Since these facts are facts, Balfour must then go on to the next part of his argument.
Is it a good thing for these great nations — I admit their greatness — that this absolute government should be exercised by us? I think it is a good thing. I think that experience shows that they have got under it far better government than in the whole history of the world they ever had before, and which not only is a benefit to them, but is undoubtedly a benefit to the whole of the civilised West.... We are in Egypt not merely for the sake of the Egyptians, though we are there for their sake; we are there also for the sake of Europe at large.
Balfour produces no evidence that Egyptians and “the races with whom we deal” appreciate or even understand the good that is being done them by colonial occupation. It does not occur to Balfour, however, to let the Egyptian speak for himself, since presumably any Egyptian who would speak out is more likely to be “the agitator [who] wishes to raise difficulties” than the good native who overlooks the “difficulties” of foreign domination. And so, having settled the ethical problems, Balfour turns at last to the practical ones. “If it is our business to govern, with or without gratitude, with or without the real and genuine memory of all the loss of which we have relieved the population [Balfour by no means implies, as part of that loss, the loss or at least the indefinite postponement of Egyptian independence] and no vivid imagination of All the benefits which we have given to them; if that is our duty, bow is it to be performed?” England exports “our very best to these dies.” These selfless administrators do their work “amidst tens of thousands of persons belonging to a different creed, a different race, a different discipline, different conditions of life.” What makes their work of governing possible is their sense of being supported at home by a government that endorses what they do. Yet directly the native populations have that instinctive feeling that those with whom they have got to deal have not behind them the might, the authority, the sympathy, the full and ungrudging support of the country which sent them there, those populations lose all that sense of order which is the very basis of their civilisation, just as our officers lose all that sense of power and authority, which is the very basis of everything they can do for the benefit of those among whom they have been sent.
Balfour’s logic here is interesting, not least for being completely consistent with the premises of his entire speech. England knows Egypt; Egypt is what England knows; England knows that Egypt cannot have self-government; England confirms that by occupying Egypt; for the Egyptians, Egypt is what England has occupied and now governs; foreign occupation therefore becomes “the very basis” of contemporary Egyptian civilization; Egypt requires, indeed insists upon, British occupation. But if the special intimacy between governor and governed in Egypt is disturbed by Parliament’s doubts at home, then “the authority of what ... is the dominant race and as I think ought to remain the dominant race has been undermined.” Not only does English prestige suffer; “it is vain for a handful of British officials — endow them how you like, give them all the qualities of character and genius you can imagine — it is impossible for them to carry out the great task which in Egypt, not we only, but the civilised world have imposed upon them.”1
As a rhetorical performance Balfour’s speech is significant for the way in which he plays the part of and represents a variety of characters. There are of course “the English,” for whom the pronoun “we” is used with the full weight of a distinguished, powerful man who feels himself to be representative of all that is best in his nation’s history. Balfour can also speak for the civilized world, the West, and the relatively small corps of colonial officials in Egypt. If he does not speak directly for the Orientals, it is because they after all speak another language; yet he knows how they feel since he knows their history, their reliance upon such as he, and their expectations. Still, he does speak for them in the sense that what they might have to say, were they to be asked and might they be able to answer, would somewhat uselessly confirm what is already
evident: that they are a subject race, dominated by a race that knows them and what is good for them better than they could possibly know themselves. Their great moments were in the past; they are useful in the modern world only because the powerful and up-to-date empires have effectively brought them out of the wretchedness of their decline and turned them into rehabilitated residents of productive colonies.
Egypt in particular was an excellent case in point, and Balfour was perfectly aware of how much right he had to speak as a member of his country’s parliament on behalf of England, the West, Western civilization, about modern Egypt. For Egypt was not just another colony: it was the vindication of Western imperialism; it was, until its annexation by England, an almost academic example of Oriental backwardness; it was to become the triumph of English knowledge and power. Between 1882, the year in which England occupied Egypt and put an end to the nationalist rebellion of Colonel Arabi, and 1907, England’s representative in Egypt, Egypt’s master, was Evelyn Baring (also known as “Over-baring”), Lord Cromer. On July 30, 1907, it was Balfour in the Commons who had supported the project to give Cromer a retirement prize of fifty thousand pounds as a reward for what he had done in Egypt. Cromer made Egypt, said Balfour:
Everything he has touched he has succeeded in ... Lord Cromer’s services during the past quarter of a century have raised Egypt from the lowest pitch of social and economic degradation until it now stands among Oriental nations, I believe, absolutely alone in its prosperity, financial and moral.2
How Egypt’s moral prosperity was measured, Balfour did not venture to say. British exports to Egypt equaled those to the whole of Africa; that certainly indicated a sort of financial prosperity, for Egypt and England (somewhat unevenly) together. But what tally mattered was the unbroken, all-embracing Western tutelage of an Oriental country, from the scholars, missionaries, business-men, soldiers, and teachers who prepared and then implemented the occupation to the high functionaries like Cromer and Balfour who saw themselves as providing for, directing, and sometimes even forcing Egypt’s rise from Oriental neglect to its present lonely eminence.
If British success in Egypt was as exceptional as Balfour said, it was by no means an inexplicable or irrational success. Egyptian affairs had been controlled according to a general theory expressed both by Balfour in his notions about Oriental civilization and by Cromer in his management of everyday business in Egypt. The most important thing about ‘the theory during the first decade of the twentieth century was that it worked, and worked staggeringly well. The argument, when reduced to its simplest form, was clear, it was precise, it was easy to grasp. There are Westerners, and there are Orientals. The former dominate; the latter must be dominated, which usually means having their land occupied, their internal affairs rigidly controlled, their blood and treasure put at the disposal of one or another Western power. That Balfour and Cromer, as we shall soon see, could strip humanity down to such ruthless cultural and racial essences was not at all an indication of their particular viciousness. Rather it was an indication of how streamlined a general doctrine had become by the time they put it to use-how streamlined and effective.
Unlike Balfour, whose theses on Orientals pretended to objective universality, Cromer spoke about Orientals specifically as what he had ruled or had to deal with, first in India, then for the twenty-five years in Egypt during which he emerged as the paramount consul-general in England’s empire. Balfour’s “Orientals” are Cromer’s “subject races,” which he made the topic of a long essay published in the Edinburgh Review in January 1908. Once again, knowledge of subject races or Orientals is what makes their management easy and profitable; knowledge gives power, more power requires more knowledge, and so on in an increasingly profitable dialectic of information and control. Cromer’s notion is that England’s empire will not dissolve if such things as militarism and commercial egotism at home and “free institutions” in the colony (as opposed to British government “according to the Code of Christian morality”) are kept in check. For if, according to Cromer, logic is something “the existence of which the Oriental is disposed altogether to ignore,” the proper method of ruling is not to impose ultra-scientific measures upon him or to force him bodily to accept logic. It is rather to understand his limitations and “endeavor to find, in the contentment of the subject race, a more worthy and, it may be hoped, a stronger bond of union between the rulers and the ruled.” Lurking everywhere behind the pacification of the subject race is imperial might, more effective for its refined understanding and infrequent use than for its soldiers, brutal tax gatherers, and incontinent force. In a word, the Empire must be wise; it must temper its cupidity with selflessness, and its impatience with flexible discipline.
To be more explicit, what is meant when it is said that the commercial spirit should be under some control is this: that in dealing with Indians or Egyptians, or Shilluks, or Zulus, the first question is to consider what these people, who are all, nationally speaking, more or less in statu pupillari, themselves think is best in their own interests, although this is a point which deserves serious consideration. But it is essential that each special issue should be decided mainly with reference to what, by the light of Western knowledge and experience tempered by local considerations, we conscientiously think is best for the subject race, without reference to any real or supposed advantage which may accrue to England as a nation, or-as is more frequently the case-to the special interests represented by some one or more influential classes of Englishmen. If the British nation as a whole persistently bears this principle in mind, and insists sternly on its application, though we can never create a patriotism akin to that based on affinity of race or community of language, we may perhaps foster some sort of cosmopolitan allegiance grounded on the respect always accorded to superior talents and unselfish conduct, and on the gratitude derived both from favours conferred and from those to come. There may then at all events be some hope that the Egyptian will hesitate before he throws in his lot with any future Arabi... Even the Central African savage may eventually learn to chant a hymn in honour of Astraea Redux, as represented by the British official who denies him gin but gives him justice. More than this, commerce will gain.3
How much “serious consideration” the ruler ought to give proposals from the subject race was illustrated in Cromer’s total opposition to Egyptian nationalism. Free native institutions, the absence of foreign occupation, a self-sustaining national sovereignty: these unsurprising demands were consistently rejected by Cromer, who asserted unambiguously that “the real future of Egypt . . . lies not in the direction of a narrow nationalism, which will only embrace native Egyptians . . . but rather in that of an enlarged cosmopolitanism.”4Subject races did not have it in them to know what was good for them. Most of them were Orientals, of whose characteristics Cromer was very knowledgeable since he had had experience with them both in India and Egypt. One of the convenient things about Orientals for Cromer was that managing them, although circumstances might differ slightly here and there, was almost everywhere nearly the same.5This was, of course, because Orientals were almost everywhere nearly the same.
Now at last we approach the long-developing core of essential knowledge, knowledge both academic and practical, which Cromer and Balfour inherited from a century of modern Western Orientalism: knowledge about and knowledge of Orientals, their race, character, culture, history, traditions, society, and possibilities. This knowledge was effective: Cromer believed he had put it to use in governing Egypt. Moreover, it was tested and unchanging knowledge, since “Orientals” for all practical purposes were a Platonic essence, which any Orientalist (or ruler of Orientals) might examine, understand, and expose. Thus in the thirty-fourth chapter of his two-volume work Modern Egypt, the magisterial record of his experience and achievement, Cromer puts down a sort of personal canon of Orientalist wisdom:
Sir Alfred Lyall once said to me: “Accuracy is abhorrent to the Oriental mind. Every Anglo-Indian should always remember that maxim.” Want of accuracy, which easily degenerates into untruthfulness, is in fact the main characteristic of the Oriental mind. The European is a close reasoner; his statements of fact are devoid of any ambiguity; he is a natural logician, albeit he may not have studied logic; he is by nature sceptical and requires proof before he can accept the truth of any proposition; his trained intelligence works like a piece of mechanism. The mind of the Oriental, on the other hand, like his picturesque streets, is eminently wanting in symmetry. His reasoning is of the most slipshod description. Although the ancient Arabs acquired in a somewhat higher degree the science of dialectics, their descendants are singularly deficient in the logical faculty. They are often incapable of drawing the most obvious conclusions from any simple premises of which they may admit the truth. Endeavour to elicit a plain statement of facts from any ordinary Egyptian. His explanation will generally be lengthy, and wanting in lucidity. He will probably contradict himself half a dozen times before he has finished his story. He will often break down under the mildest process of cross-examination.
Orientals or Arabs are thereafter shown to be gullible, “devoid of energy and initiative,” much given to “fulsome flattery,” intrigue, cunning, and unkindness to animals; Orientals cannot walk on either a road or a pavement (their disordered minds fail to understand what the clever European grasps immediately, that roads and pavements are made for walking); Orientals are inveterate liars, they are “lethargic and suspicious,” and in everything oppose the clarity, directness, and nobility of the Anglo-Saxon race.6
Cromer makes no effort to conceal that Orientals for him were always and only the human material he governed in British colonies. “As I am only a diplomatist and an administrator, whose proper study is also man, but from the point of view of governing him,” Cromer says, “. . . I content myself with noting the fact that somehow or other the Oriental generally acts, speaks, and thinks in a manner exactly opposite to the European.”7 Cromer’s descriptions are of course based partly on direct observation, yet here and there he refers to orthodox Orientalist authorities (in particular Ernest Renan and Constantin de Volney) to support his views. To these authorities he also defers when it comes to explaining why Orientals are the way they are. He has no doubt that any knowledge of the Oriental will confirm his views, which, to judge from his description of the Egyptian breaking under cross-examination, find the Oriental to be guilty. The crime was that the Oriental was an Oriental, and it is an accurate sign of how commonly acceptable such a tautology was that it could be written without even an appeal to European logic or symmetry of mind. Thus any deviation from what were considered the norms of Oriental behavior was believed to be unnatural; Cromer’s last annual report from Egypt consequently proclaimed Egyptian nationalism to be an “entirely novel idea” and “a plant of exotic rather than of indigenous growth.”8
We would be wrong, I think, to underestimate the reservoir of accredited knowledge, the codes of Orientalist orthodoxy, to which Cromer and Balfour refer everywhere in their writing and in their public policy. To say simply that Orientalism was a rationalization of colonial rule is to ignore the extent to which colonial rule was justified in advance by Orientalism, rather than after the fact. Men have always divided the world up into regions having either real or imagined distinction from each other. The absolute demarcation between East and West, which Balfour and Cromer accept with such complacency, had been years, even centuries, in the making. There were of course innumerable voyages of discovery; there were contacts through trade and war. But more than this, since the middle of the eighteenth century there had been two principal elements in the relation between East and West. One was a growing systematic knowledge in Europe about the Orient, knowledge reinforced by the colonial encounter as well as by the widespread interest in the alien and unusual, exploited by the developing sciences of ethnology, comparative anatomy, philology, and history; furthermore, to this systematic knowledge was added a sizable body of literature produced by novelists, poets, translators, and gifted travelers. The other feature of Oriental-European relations was that Europe was always in a position of strength, not to say domination. There is no way of putting this euphemistically. True, the relationship of strong to weak could be disguised or mitigated, as when Balfour acknowledged the “greatness” of Oriental civilizations. But the essential relationship, on political, cultural, and even religious grounds, was seen-in the West, which is what concerns us hereto be one between a strong and a weak partner.
Many terms were used to express the relation: Balfour and Cromer, typically, used several. The Oriental is irrational, depraved (fallen), childlike, “different”; thus the European is rational, virtuous, mature, “normal.” But the way of enlivening the relationship was everywhere to stress the fact that the Oriental lived in a different but thoroughly organized world of his own, a world with its own national, cultural, and epistemological boundaries and principles of internal coherence. Yet what gave the Oriental’s world its intelligibility and identity was not the result of his own efforts but rather the whole complex series of knowledgeable manipulations by which the Orient was identified by the West. Thus the two features of cultural relationship I have been discussing come together. Knowledge of the Orient, because generated out of strength, in a sense creates the Orient, the Oriental, and his world. In Cromer’s and Balfour’s language the Oriental is depicted as something one judges (as in a court of law), something one studies and depicts (as in a curriculum), something one disciplines (as in a school or prison), something one illustrates (as in a zoological manual). The point is that in each of these cases the Oriental is contained and represented by dominating frameworks. Where do these come from?
Cultural strength is not something we can discuss very easilyand one of the purposes of the present work is to illustrate, analyze, and reflect upon Orientalism as an exercise of cultural strength. In other words, it is better not to risk generalizations about so vague and yet so important a notion as cultural strength until a good deal of material has been analyzed first. But at the outset one can say that so far as the West was concerned during the nineteenth and twentieth centuries, an assumption had been made that the Orient and everything in it was, if not patently inferior to, then in need of corrective study by the West. The Orient was viewed as if framed by the classroom, the criminal court, the prison, the illustrated manual. Orientalism, then, is knowledge of the Orient that places things Oriental in class, court, prison, or manual for scrutiny, study, judgment, discipline, or governing.
During the early years of the twentieth century, men like Balfour and Cromer could say what they said, in the way they did, because a still earlier tradition of Orientalism than the nineteenth-century one provided them with a vocabulary, imagery, rhetoric, and figures with which to say it. Yet Orientalism reinforced, and was reinforced by, the certain knowledge that Europe or the West literally commanded the vastly greater part of the earth’s surface. The period of immense advance in the institutions and content of Orientalism coincides exactly with the period of unparalleled European expansion; from 1815 to 1914 European direct colonial dominion expanded from about 35 percent of the earth’s surface to about 85 percent of it.9 Every continent was affected, none more so than Africa and Asia. The two greatest empires were the British and the French; allies and partners in some things, in others they were hostile rivals. In the Orient, from the eastern shores of the Mediterranean to Indochina and Malaya, their colonial possessions and imperial spheres of influence were adjacent, frequently overlapped, often were fought over. But it was in the Near Orient, the lands of the Arab Near East, where Islam was supposed to define teal and racial characteristics, that the British and the French countered each other and “the Orient” with the greatest intensity, familiarity, and complexity. For much of the nineteenth century, as Lord Salisbury put it in 1881, their common view of the Orient was intricately problematic: “When you have got a ... faithful ally who is bent on meddling in a country in which you are deeply interested, you have three courses open to you. You may renounce, or monopolize, or share. Renouncing would have been to place the French across our road to India. Monopolizing would have been very near the risk of war. So we resolved to share.”10
And share they did, in ways that we shall investigate presently. What they shared, however, was not only land or profit or rule; it the kind of intellectual power I have been calling Orientalism. Is a sense Orientalism was a library or archive of information commonly and, in some of its aspects, unanimously held. What bound the archive together was a family of ideas11 and a unifying set of values proven in various ways to be effective. These ideas explained the behavior of Orientals; they supplied Orientals with a mentality, a genealogy, an atmosphere; most important, they allowed Europeans to deal with and even to see Orientals as a phenomenon possessing regular characteristics. But like any set of durable ideas, Orientalist notions influenced the people who were called Orientals as well as those called Occidental, European, or Western; in short, Orientalism is better grasped as a set of constraints upon and limitations of thought than it is simply as a positive doctrine. If the essence of Orientalism is the ineradicable distinction between Western superiority and Oriental inferiority, then we must be prepared to note how in its development and subsequent history Orientalism deepened and even hardened the distinction. When it became common practice during the nineteenth century for Britain to retire its administrators from India and elsewhere once they had reached the age of fifty-five, then a further refinement in Orientalism had been achieved; no Oriental was ever allowed to see a Westerner as he aged’ and degenerated, just as no Westerner needed ever to see himself, mirrored in the eyes of the subject race, as anything but a vigorous, rational, ever-alert young Raj.12
Orientalist ideas took a number of different forms during the nineteenth and twentieth centuries. First of all, in Europe there was a vast literature about the Orient inherited from the European past. What is distinctive about the late eighteenth and early nineteenth centuries, which is where this study’ assumes modern Orientalism to have begun, is that an Oriental renaissance took place, as Edgar Ouinet phrased it.13 Suddenly it seemed to a wide variety of thinkers, politicians, and artists that a new awareness of the Orient, which extended from China to the Mediterranean, had arisen. This awareness was partly the result of newly discovered and translated Oriental texts in languages like Sanskrit, Zend, and Arabic; it was also the result of a newly perceived relationship between the Orient and the West. For my purposes here, the keynote of the relationship was set for the Near East and Europe by the Napoleonic invasion of Egypt in 1798; an invasion which was in many ways the very model of a truly scientific appropriation of one culture by another, apparently stronger one. For with Napoleon’s occupation of Egypt processes were set in motion between East and West that still dominate our contemporary cultural and political perspectives. And the Napoleonic expedition, with its great collective monument of erudition, the Description de l’Egypte, provided a scene or setting for Orientalism, since Egypt and subsequently the other Islamic lands were viewed as the live province, the laboratory, the theater of effective Western knowledge about the Orient. I shall return to the Napoleonic adventure a little later.
With such experiences as Napoleon’s the Orient as a body of knowledge in the West was modernized, and this is a second form in which nineteenth- and twentieth-century Orientalism existed. From the outset of the period I shall be examining there was everywhere amongst Orientalists the ambition to formulate their discoveries, experiences, and insights suitably in modern terms, to put ideas about the Orient in very close touch with modern realities. Renan’s linguistic investigations of Semitic in 1848, for example, were couched in a style that drew heavily for its authority upon contemporary comparative grammar, comparative anatomy, and racial theory; these lent his Orientalism prestige and-the other side of the coinmade Orientalism vulnerable, as it has been ever since, to modish as well as seriously influential currents of thought in the West. Orientalism has been subjected to imperialism, positivism, utopianism, historicism, Darwinism, racism, Freudianism, Marxism, Spenglerism. But Orientalism, like many of the natural and social sciences, has had “paradigms” of research, its own learned societies, its own Establishment. During the nineteenth century the field increased enormously in prestige, as did also the reputation and influence of such institutions as the Société asiatique, the Royal Asiatic Society, the Deutsche Morgenlandische Gesellschaft, and the American Oriental Society. With the growth of these societies went also an increase, all across Europe, in the number of professorships in Oriental studies; consequently there was an expansion in the available means for disseminating Orientalism. Orientalist periodicals, beginning with the Fundgraben des Orients (1809), multiplied the quantity of knowledge as well as the number of specialties.
Yet little of this activity and very few of these institutions existed and flourished freely, for in a third form in which it existed, Orientalism imposed limits upon thought about the Orient. Even the most imaginative writers of an age, men like Flaubert, Nerval, or Scott, were constrained in what they could either experience of or say about the Orient.For Orientalism was ultimately a political vision of reality whose structure promoted the difference between the familiar (Europe, the West, “us”) and the strange (the Orient, the East, “them”). This vision in a sense created and then served the two worlds thus conceived. Orientals lived in their world,“we” lived in ours. The vision and material reality propped each other up, kept each other going. A certain freedom of intercourse was always the Westerner’s privilege; because his was the stronger culture, he could penetrate, he could wrestle with, he could give shape and meaning to the great Asiatic mystery, as Disraeli once called it. Yet what has, I think, been previously overlooked is the constricted vocabulary of such a privilege, and the comparative limitations of such a vision. My argument takes it that the Orientalist reality is both anti-human and persistent. Its scope, as much as its institutions and all-pervasive influence, lasts up to the present.
But how did and does Orientalism work? How can one describe it all together as a historical phenomenon, a way of thought, a contemporary problem, and a material reality? Consider Cromer again, an accomplished technician of empire but also a beneficiary of Orientalism. He can furnish us with a rudimentary answer. In “The Government of Subject Races” he wrestles with the problem of how Britain, a nation of individuals, is to administer a wide-flung empire according to a number of central principles. He contrasts the “local agent,” who has both a specialist’s knowledge of the native and an Anglo-Saxon individuality, with the central authority at home in London. The former may “treat subjects of local interest in a manner calculated to damage, or even to jeopardize, Imperial interests. The central authority is in a position to obviate any danger arising from this cause.” Why? Because this authority can “ensure the harmonious working of the different parts of the machine” and “should endeavour, so far as is possible, to realise the circumstances attendant on the government of the dependency.”14 The language is vague and unattractive, but the point is not hard to grasp. Cromer envisions a seat of power in the West, and radiating out from it towards the East a great embracing machine, sustaining the central authority yet commanded by it. What the machine’s branches feed into it in the East-human material, material wealth, knowledge, what have you-is processed by the machine, then converted into more power. The specialist does the immediate translation of mere Oriental matter into useful substance: the Oriental becomes, for example, a subject race, an example of an “Oriental” mentality, all for the enhancement of the “authority” at home. “Local interests” are Orientalist special interests, the “central authority” is the general interest of the imperial society as a whole. What Cromer quite accurately sees is the management of knowledge by society, the fact that knowledge-no matter how special-is regulated first by the local concerns of a specialist, later by the general concerns of a social system of authority. The interplay between local and central interests is intricate, but by no means indiscriminate.
In Cromer’s own case as an imperial administrator the “proper study is also man,” he says. When Pope proclaimed the proper study of mankind to be man, he meant all men, including “the poor Indian”; whereas Cromer’s “also” reminds us that certain men, such as Orientals, can be singled out as the subject for proper study. The proper study-in this sense-of Orientals is Orientalism, properly separate from other forms of knowledge, but finally useful (because finite) for the material and social reality enclosing all knowledge at any time, supporting knowledge, providing it with uses. An order of sovereignty is set up from East to West, a mock chain of being whose clearest form was given once by Kipling:
Mule, horse, elephant, or bullock, he obeys his driver, and the driver his sergeant, and the sergeant his lieutenant, and the lieutenant his captain, and the captain his major, and the major his colonel, and the colonel his brigadier commanding three regiments, and the brigadier his general, who obeys the Viceroy, who is the servant of the Empress.15
As deeply forged as is this monstrous chain of command, as strongly managed as is Cromer’s “harmonious working,” Orientalism can also express the strength of the West and the Orient’s weakness-as seen by the West. Such strength and such weakness are as intrinsic to Orientalism as they are to any view that divides the world into large general divisions, entities that coexist in a state of tension produced by what is believed to be radical difference.
For that is the main intellectual issue raised by Orientalism. Can one divide human reality, as indeed human reality seems to be, genuinely divided, into clearly different cultures, histories, traditions, societies, even races, and survive the consequences humanly? By surviving the consequences humanly, I mean to ask whether Oere is any way of avoiding the hostility expressed by the division, say, of men into “us” (Westerners) and “they” (Orientals). For such divisions are generalities whose use historically and actually has been to press the importance of the distinction between some men and some other men, usually towards not especially admirable ands. When one uses categories like Oriental and Western as both the starting and the and points of analysis, research, public policy (as the categories were used by Balfour and Cromer), the result is usually to polarize the distinction-the Oriental becomes more Oriental, the Westerner more Western-and limit the human encounter between different cultures, traditions, and societies. In short, from its earliest modern history to the present, Orientalism as a form of thought for dealing with the foreign has typically shown the altogether regrettable tendency of any knowledge based on such hard-and-fast distinctions as “East” and “West”: to channel thought into a West or an East compartment. Because this tendency is right at the center of Orientalist theory, practice, and values found in the West, the sense of Western power over the Orient is taken for granted as having the status of scientific truth.
A contemporary illustration or two should clarify this observation perfectly. It is natural for men in power to survey from time to time the world with which they must deal. Balfour did it frequently. Our contemporary Henry Kissinger does it also, rarely with more express frankness than in his essay “Domestic Structure and Foreign Policy.” The drama he depicts is a real one, in which the United States must manage its behavior in the world under the pressures of domestic forces on the one hand and of foreign realities on the other. Kissinger’s discourse must for that reason alone establish a polarity between the United States and the world; in addition, of course, he speaks consciously as an authoritative .voice for the major Western power, whose recent history and present reality have placed it before a world that does not easily accept its power and dominance. Kissinger feels that the United States can deal less problematically with the industrial, developed West than it can with the developing world. Again, the contemporary actuality of relations between the United States and the so-called Third World (which includes China, Indochina, the Near East, Africa, and Latin America) is manifestly a thorny set of problems, which even Kissinger cannot hide.
Kissinger’s method in the essay proceeds according to what linguists call binary opposition: that is, he shows that there are two styles in foreign policy (the prophetic and the political), two types of technique, two periods, and so forth. When at the end of the historical part of his argument he is brought face to face with the contemporary world, he divides it accordingly into two halves, the developed and the developing countries. The first half, which is the West, “is deeply committed to the notion that the real world is external to the observer, that knowledge consists of recording and lassifying data; the more accurately the better.” Kissinger’s proof for this is the Newtonian revolution, which has not taken place in the developing world: “Cultures which escaped the early impact of Newtonian thinking have retained the essentially pre-Newtonian view that the real world is almost completely internal to the observer.” Consequently, he adds, “empirical reality has a much different significance for many of the new countries than for the West because in a certain sense they never went through the process of discovering it.”16
Unlike Cromer, Kissinger does not need to quote Sir Alfred Lyall on the Oriental’s inability to be accurate; the point he makes is sufficiently unarguable to require no special validation. We had our Newtonian revolution; they didn’t. As thinkers we are better off than they are. Good: the lines are drawn in much the same way, finally, as Balfour and Cromer drew them. Yet sixty or more years have intervened between Kissinger and the British imperialists. Numerous wars and revolutions have proved conclusively that the pre-Newtonian prophetic style, which Kissinger associates both with “inaccurate” developing countries and with Europe before the Congress of Vienna, is not entirely without its successes. Again unlike Balfour and Cromer, Kissinger therefore feels obliged to aspect this pre-Newtonian perspective, since “it offers great flexibility with respect to the contemporary revolutionary turmoil.” Thus the duty of men in the post-Newtonian (real) world is to “construct an international order before a crisis imposes it as a necessity”: in other words, we must still find a way by which the developing world can be contained. Is this not similar to Cromer’s vision of a harmoniously working machine designed ultimately to benefit some central authority, which opposes the developing world?
Kissinger may not have known on what fund of pedigreed knowledge he was drawing when he cut the world up into pre-Newtonian and post-Newtonian conceptions of reality. But his distinction is identical with the orthodox one made by Orientalists, who separate Orientals from Westerners. And like Orientalism’s distinction Xissinger’s is not value-free, despite the apparent neutrality of his tone. Thus such words as “prophetic,” “accuracy,” “internal,” “empirical reality,” and “order” are scattered throughout his description, and they characterize either attractive, familiar, desirable virtues or menacing, peculiar, disorderly defects. Both the traditional Orientalist, as we shall see, and Kissinger conceive of the difference between cultures, first, as creating a battlefront that separates them, and second, as inviting the West to control, contain, and otherwise govern (through superior knowledge and accommodating power) the Other. With what effect and at what considerable expense such militant divisions have been maintained, no one at present needs to be reminded.
Another illustration dovetails neatly—perhaps too neatly—with Kissinger’s analysis. In its February 1972 issue, the American Journal of Psychiatry printed an essay by Harold W. Glidden, who is identified as a retired member of the Bureau of Intelligence and Research, United States Department of State; the essay’s title (“The Arab World”), its tone, and its content argue a highly characteristic Orientalist bent of mind. Thus for his four-page, double-columned psychological portrait of over 100 million people, considered for a period of 1,300 years, Glidden cites exactly four sources for his views: a recent book on Tripoli, one issue of the Egyptian newspaper A1-Ahram, the periodical Oriente Moderno, and a book by Majid Khadduri, a well-known Orientalist. The article itself purports to uncover “the inner workings of Arab behavior,” which from our point of view is “aberrant” but for Arabs is “normal.” After this auspicious start, we are told that Arabs stress conformity; that Arabs inhabit a shame culture whose “prestige system’.” involves the ability to attract followers and clients (as an aside we are told that “Arab society is and always has been based on a system of client-patron relationships”); that Arabs can function only in conflict situations; that prestige is based solely on the ability to dominate others; that a shame culture-and therefore Islam itself -makes a virtue of revenge (here Glidden triumphantly cites the June 29, 1970 Ahram to show that “in 1969 [in Egypt] in 1070 cases of murder where the perpetrators were apprehended, it was found that 20 percent of the murders were based on a desire to wipe out shame, 30 percent on a desire to satisfy real or imaginary wrongs, and 31 percent on a desire for blood revenge”); that if from a Western point of view “the only rational thing for the Arabs to do is to make peace . . . for the Arabs the situation is not governed by this kind of logic, for objectivity is not a value in the Arab system.”
Glidden continues, now more enthusiastically: “it is a notable fact that while the Arab value system demands absolute solidarity within the group, it at the same time encourages among its members a kind of rivalry that is destructive of that very solidarity”; in Arab society only “success counts” and “the end justifies the means”;
Arabs live “naturally” in a world “characterized by anxiety expressed in generalized suspicion and distrust, which has been labelled free-floating hostility”; “the art of subterfuge is highly developed in Arab life, as well as in Islam itself”; the Arab need for vengeance overrides everything, otherwise the Arab would feel “ego-destroying” shame. Therefore, if “Westerners consider peace to be high on the scale of values” and if “we have a highly developed consciousness of the value of time,” this is not true of Arabs. “In fact,” we are told, “in Arab tribal society (where Arab values originated), strife, not peace, was the normal state of affairs because raiding was one of the two main supports of the economy.” The purpose of this learned disquisition is merely to show how on the Western and Oriental scale of values”“the relative position of the elements is quite different.” QED.17
This is the apogee of Orientalist confidence. No merely asserted generality is denied the dignity of truth; no theoretical list of Oriental attributes is without application to the behavior of Orientals in the real world. On the one hand there are Westerners, and on the other there are Arab-Orientals; the former are (in no particular order) rational, peaceful, liberal, logical, capable of holding real values, without natural suspicion; the latter are none of these things. Out of what collective and yet particularized view of the Orient do these statements emerge? What specialized skills, what imaginative pressures, what institutions and traditions, what cultural forces produce such similarity in the descriptions of the Orient to be found in Cromer, Balfour, and our contemporary statesmen?
Imaginative Geography and Its Representations: Orientalizing the Oriental
Strictly speaking, Orientalism is a field of learned study. In the Christian West, Orientalism is considered to have commenced its formal existence with the decision of the Church Council of Vienna in 1312 to establish a series of chairs in "Arabic, Greek, Hebrew, and Syriac at Paris, Oxford, Bologna, Avignon, and Salamanca."8 Yet any account of Orientalism would have to can sider not only the professional Orientalist and his work but also the very notion of a field of study based on a geographical, cultural, linguistic, and ethnic unit called the Orient. Fields, of course, are made. They acquire coherence and integrity in time because scholars devote themselves in different ways to what seems to be a commonly agreed-upon subject matter. Yet it goes without saying that a field of study is rarely as simply defined as even its most committed partisans—usually scholars, professors, experts, and the like —claim it is. Besides, a field can change so entirely. in even the most traditional disciplines like philology, history, or theology, as to make an all-purpose definition of subject matter almost impossible. This is certainly true of Orientalism, for some interesting reasons.
To speak of scholarly specialization as a geographical "field" is, in the case of Orientalism, fairly revealing since no one is likely to imagine a field symmetrical to it called Occidentalism. Already the special, perhaps even eccentric attitude of Orientalism becomes apparent. For although many learned disciplines imply a position taken towards, say, human material (a historian deals with the human past from a special vantage point in the present). there is no real analogy for taking a fixed, more or less total geographical position towards a wide variety of social, linguistic, political, and historical realities. A classicist, a Romance specialist, even an Americanist focuses on a relatively modest portion of the world, not on a full half of it. But Orientalism is a field with considerable geographical ambition. And since Orientalists \have traditionally occupied themselves with things Oriental (a socialist in Islamic law no less than an expert in Chinese dialects or in Indian religions, is considered an Orientalist by people who call themselves Orientalists), we must learn to accept enormous, indiscriminate size plus an almost infinite capacity for subdivision as One of the chief characteristics of Orientalism—one that is evidenced in its con fusing amalgam of imperial vagueness and precise detail.
All of this describes Orientalism as an academic discipline. The "ism" in Orientalism serves to insist on the distinction of discipline from every other kind. The rule in its historical development as an academic discipline has been its increasing scope, not its greater selectiveness. Renaissance Orientalists like Erpenius and Guillaume Postel were primarily specialists in the languages of the Biblical provinces, although Postel boasted that he could get across Asia as far as China without needing an interpreter. By and large, until the mid-eighteenth century Orientalists were Biblical scholars, students of the Semitic languages, Islamic specialists, or, because the Jesuits had opened up the new study of China, Sinologists. The whole middle expanse of Asia was not academically conquered for Orientalism until, during the later eighteenth century, Anquetil-Duperron and Sir William Jones were able intelligibly to reveal the extraordinary riches of Avestan and Sanskrit. By the middle of the nineteenth century Orientalism was as vast a treasure-house of learning as one could imagine. There are two excellent indices of this new, triumphant eclecticism. One is the encyclopedic description of Orientalism roughly from 1765 to 1850 given by Raymond Schwab in his La Renaissance orientale.19 Quite aside from the scientific discoveries of things Oriental made by learned professionals during this period in Europe, there was the virtual epidemic of Orientalia affecting every major poet, essayist, and philosopher of the period. Schwab's notion is that "Oriental" identifies an amateur or professional enthusiasm for everything Asiatic, which was wonderfully synonymous with the exotic, the mysterious, the profound, the seminal; this is a later transposition eastwards of a similar enthusiasm in Europe for Greek and Latin antiquity during the High Renaissance. In 1829 Victor Hugo put this change in directions as follows: "Au siècle de Louis XIV on était helleniste, maintenant on est orientaliste."20 A nineteenth-century Orientalist was therefore either a scholar (a Sinologist, an IsIamicist, an Indo-Europeanist) or a gifted enthusiast (Hugo in Les Orientales, Goethe in the Westostlicher Diwan), or both (Richard Burton, Edward Lane, Friedrich Schlegel).
The second index of how inclusive Orientalism had become since the Council of Vienne is to be found in nineteenth-century chronicles of the field itself. The most thorough of its kind is Jules Mohl's Vingt-sept Ans d'histoire des études orientales, a two-volume logbook of everything of note that took place in Orientalism between 1840 and 1867.21 Mohl was the secretary of the Société Asiatique in Paris, and for something more than the first half of the nineteenth century Paris was the capital of the Orientalist world (and, according to Walter Benjamin, of the nineteenth century). Mohl's position in the Société could not have been more central to the field of Orientalism. There is scarcely anything done by a European scholar touching Asia during those twenty-seven years that Mohl does not enter under "études orientales." His entries of course concern publications. but the range of published material of interest to Orientalist scholars is awesome. Arabic, innumerable Indian dialects, Hebrew, Pehlevi, Assyrian, Babylonian, Mongolian, Chinese, Burmese. Mesopotamian, Javanese: the list of philological works considered Orientalist is almost uncountable. Moreover, Orientalist studies apparently cover everything from the editing and translation of texts to numismatic, anthropological, archaeological, sociological, economic, historical, literary, and cultural studies in every known Asiatic and North African civilization, ancient and modem. Gustave Dugat's Histoire des orientalistes de I'Europe du XIIème au XIXème siècle (1868-1870)22 is a selective history of major figures, but the range represented is no less immense than Mohl's.
Such eclecticism as this had its blind spots, nevertheless. Academic Orientalists for the most part were interested in the classical period of whatever language or society it was that they studied. Not until quite late in the century, with the single major exception of Napoleon's Institut d'Egypte, was much attention given to the academic study of the modern, or actual, Orient. Moreover, the Orient studied was a textual universe by and large; the impact of the Orient was made through books and manuscripts, not, as in the impress of Greece on the Renaissance, through mimetic artifacts like sculpture and pottery. Even the rapport between an Orientalist and the Orient was textual, so much so that it is reported of some of the early-nineteenth-century German Orientalists that their first view of an eight-armed Indian statue cured them completely of their Orientalist taste.23 When a learned Orientalist travelled in the country of his specialization, it was always with unshakable abstract maxims about the "civilization" he had studied; rarely were Orientalists interested in anything except proving the validity of these musty "truths" by applying them, without great success, to uncomprehending, hence degenerate, natives. Finally, the very power and scope of Orientalism produced not only a fair amount of exact positive knowledge about the Orient but also a kind of second-order knowledge—lurking in such places as the "Oriental" tale, the mythology of the mysterious East, notions of Asian inscrutability—with a life of its own, what V. G. Kiernan has aptly called "Europe's collective day-dream of the Orient."24 One happy result of this is that an estimable number of important writers during the nineteenth century were Oriental enthusiasts: It is perfectly correct, I think, to speak of a genre of Orientalist writing as exemplified in the works of Hugo, Goethe, Nerval, Flaubert, Fitzgerald, and the like. What inevitably goes with such work, however, is a kind of free-floating mythology of the Orient, an Orient that derives not only from contemporary attitudes and popular prejudices but also from what Vico called the conceit of nations and of scholars. I have already alluded to the political uses of such material as it has turned up in the twentieth century.
Today an Orientalist is less likely to call himself an Orientalist than he was almost any time up to World War II. Yet the designation is still useful, as when universities maintain programs or departments in Oriental languages or Oriental civilizations. There is an Oriental "faculty" at Oxford, and a department of Oriental studies at Princeton. As recently as 1959, the British government empowered a commission "to review developments in the Universities in the fields of Oriental, Slavonic, East European and African studies ... and to consider, and advise on, proposals for future development." The Hayter Report, as it was called when it appeared in 1961, seemed untroubled by the broad designation of the word Oriental, which it found serviceably employed in American universities as well. For even the greatest name in modern Anglo-American Islamic studies, H.A.R. Gibb, preferred to call himself an Orientalist rather than an Arabist. Gibb himself, classicist that he was, could use the ugly neologism "area study" for Orientalism as a way of showing that area studies and Orientalism after all were interchangeable geographical titles.'26 But this, I think, ingenuously belies a much more interesting relationship between knowledge and geography. I should like to consider that relationship briefly.
Despite the distraction of a great many vague desires, impulses, and images, the mind seems persistently to formulate what Claude Levi-Strauss has called a science of the concrete.j1 A primitive tribe, for example, assigns a definite place, function, and significance to every leafy species in its immediate environment. Many of these grasses and flowers have no practical use; but the point Levi-Strauss makes is that mind requires order, and order is achieved by discriminating and taking note of everything, placing everything of which the mind is aware in a secure, refindable place, therefore giving things some role to play in the economy of objects and identities thaI make up an environment. This kind of rudimentary classification has a logic to it, but the rules of the logic by which a green fern in one society is a symbol of grace and in another is considered maleficent are neither predictably rational nor universal. There is always a measure of the purely arbitrary in the way the distinctions between things are seen. And with these distinctions go values whose history, if one could unearth it completely, would probably show the same measure of arbitrariness. This is evident enough in the case of fashion. Why do wigs, lace collars, and high buckled shoes appear, then disappear, over a period of decades? Some of the answer has to do with utility and some with the inherent beauty of the fashion. But if we agree that all things in history, like history itself, are made by men, then we will appreciate how possible it is for many objects or places or times to be assigned roles and given meanings that acquire objective validity only after the assignments are made. This is especially true of relatively uncommon things, like foreigners, mutants, or "abnormal" behavior.
It is.perfectly possible to argue that some distinctive objects are made by the mind, and that these objects, while appearing to exist objectively, have only a fictional reality. A group of people living on a few acres of land will set up boundaries between their land and its immediate surroundings and the territory beyond, which they call "the land of the barbarians." In other words, this universal practice of designating in one's mind a familiar space which is “ours" and an unfamiliar space beyond "ours" which is "theirs" is a way of making geographical distinctions that can be entirely arbitrary. I use the word "arbitrary" here because imaginative geography of the "our land-barbarian land" variety does not require that the barbarians acknowledge the distinction. It is enough for "us" to set up these boundaries in our own minds; “they" become "they" accordingly, and both their territory and their mentality are designated as different from "ours." To a certain extent modem and primitive societies seem thus to derive a sense of their identities negatively. A fifth-century Athenian was very likely to feel himself to be non-barbarian as much as he positively felt himself to be Athenian. The geographic boundaries accompany the social, ethnic, and cultural ones in expected ways. Yet often the sense in which someone feels himself to be not-foreign is based on a very unrigorous idea of what is "out there," beyond one's own territory. All kinds of suppositions, associations, and fictions appear to crowd tile unfamiliarspace outside one's own.
The French philosopher Gaston Bachelard once wrote an analysis of what he called the poetics of spaced The inside of a house, he said, acquires a sense of intimacy, secrecy, security. real or imagined, because of the experiences that come to seem appropriate for it. The objective space of a house-its corners. corridors, cellar. rooms-is far less important than what poetically it is endowed with, which is usually a quality with an imaginative or figurative value we can name and feel: thus a house may be haunted, or homelike, or prison-like, or magical. So space acquires emotional and even rational sense by a kind of poetic process, whereby the vacant or anonymous reaches of distance are converted into meaning for us here. The same process occurs when we deal with time. Much of what we associate with or even know about such periods as "long ago" or "the beginning" or "at the end of time" is poetic-made up. For a historian of Middle Kingdom Egypt, "long ago"’ will have a very clear sort of meaning. but even this meaning does not totally dissipate the imaginative, quasi-fictional quality one senses lurking in a time very different and distant from our own. For there is no doubt that imaginative geography and history help the mind to intensify its own sense of itself by dramatizing the distance and difference between what is close to it and what is far away. This is no less true of the feelings we often have that we would have been more "at home" in the sixteenth century or in Tahiti.
Yet there is no use in pretending that all we know about time and space, or rather history and geography, is more than anything else imaginative, There are such things as positive history and positive geography which in Europe and the United States have impressive achievements to point to. Scholars now do know more about the world, its past and present, than they did, for example, in Gibbon's time. Yet this is not to say that they know all there is to know, nor, more important, is it to say that what they know has effectively dispelled the imaginative geographical and historical knowledge I have been considering. We need not decide here whether this kind of imaginative knowledge infuses history and geography, or whether in some way it overrides them. Let us just say for the time being that it is there as something more than what appears to be merely positive knowledge.
Almost from earliest times in Europe the Orient was something more than what was empirically known about it. At least until the early eighteenth century, as R. W. Southern has so elegantly shown, European understanding of one kind of Oriental culture, the Islamic, was ignorant but complex?” For certain associations with the East— not quite ignorant, not quite informed -- always seem to have gathered around the notion of an Orient. Consider first the demarcation between Orient and West. It already seems bold by the time of the Iliad. Two of the most profoundly influential qualities associated with the East appear in Aeschylus's The Persians. the earliest Athenian play extant, and in The Bacchae of Euripides, the very last one extant. Aeschylus portrays the sense of disaster overcoming the Persians when they learn that their armies. led by King Xerxes, have been destroyed by the Greeks. The chorus sings the following ode:
Now all Asia's land
Moans in emptiness.
Xerxes led forth, oh oh!
Xerxes destroyed. woe woe!
Xerxes' plans have all miscarried
In ships of the sea.
Why did Darius then
Bring no harm to his men
When he led them into battle.
That beloved leader of men from Susa?30
What matters here is that Asia speaks through and by virtue of the European imagination, which is depicted as victorious over Asia, that hostile "other" world beyond the seas. To Asia are given the feelings of emptiness, loss, and disaster that seem thereafter to reward Oriental challenges to the West; and also, the lament that in some glorious past Asia fared better, was itself victorious over Europe.
In The Bacchae, perhaps the most Asiatic of all the Attic dramas, Dionysus is explicitly connected with his Asian origins and with the strangely threatening excesses of Oriental mysteries. Pentheus, king of Thebes, is destroyed by his mother, Agave, and her fellow bacchantes. Having defied Dionysus by not recognizing either his power or his divinity, Pentheus is thus horribly punished, and the play ends with a general recognition of the eccentric god's terrible power. Modern commentators on The Bacchae have not failed to note the play's extraordinary range of intellectual and aesthetic effects; but there has been no escaping the additional historical detail that Euripides "was surely affected by the new aspect that the Dionysiac cults must have assumed in the light of the foreign ecstatic religions of Bendis, Cybele, Sabazius, Adonis, and Isis, which were introduced from Asia Minor and the Levant and swept through Piraeus and Athens during the frustrating and increasingly irrational years of the Peloponnesian War."31
The two aspects of the Orient that set it off from the West in this pair of plays will remain essential motifs of European imaginative geography. A line is drawn between two continents. Europe is powerful and articulate; Asia is defeated and distant. Aeschylus represents Asia, makes her speak in the person of the aged Persian queen. Xerxes' mother. It is Europe that articulates the Orient; this articulation is the prerogative, not of a puppet master, but of a genuine creator, whose life-giving power represents, animates, constitutes the otherwise silent and dangerous space beyond familiar boundaries. There is an analogy between Aeschylus's orchestra, which contains the Asiatic world as the playwright conceives it, and the learned envelope of Orientalist scholarship, which also will hold in the vast, amorphous Asiatic sprawl for sometimes sympathetic but always dominating scrutiny. Secondly, there is the motif of the Orient as insinuating danger. Rationality is undermined by Eastern excesses, those mysteriously attractive opposites to what seem to be normal values. The difference separating East from West is symbolized by the sternness with which, at first, Pentheus rejects the hysterical bacchantes. When later he himself becomes a bacchant, he is destroyed not so much for having given in to Dionysus as for having incorrectly assessed Dionysus's menace in the first place. The lesson that Euripides intends is dramatized by the presence in the play of Cadmus and Tiresias, knowledgeable older men who realize that "sovereignty" alone does not rule men;32 there is such a thing as judgment, they say, which means sizing up correctly the force of alien powers and expertly coming to terms with them. Hereafter Oriental mysteries will be taken seriously, not least because they challenge the rational Western mind to new exercises of its enduring ambition and power.
But one big division, as between West and Orient, leads to other smaller ones, especially as the normal enterprises of civilization provoke such outgoing activities as travel, conquest, new experiences. In classical Greece and Rome geographers, historians, public figures like Caesar, orators, and poets added to the fund of taxonomic lore separating races, regions, nations, and minds from each other; much of that was self-serving, and existed to prove that Romans and Greeks were superior to other kinds of people. But concern with the Orient had its own tradition of classification and hierarchy. From at least the second century B.C. on, it was lost on no traveller or eastward-looking and ambitious Western potentate that Herodotus -- historian, traveller, inexhaustibly curious chronicler -- and Alexander -- king warrior, scientific conqueror -- had been in the Orient before. The Orient was therefore subdivided into realms previously known, visited, conquered, by Herodotus and Alexander as well as their epigones. and those realms not previously known, visited, conquered. Christianity completed the setting up of main intra-Oriental spheres: there was a Near Orient and a Far Orient, a familiar Orient, which Rene Grousset calls "l'empire du Levant"33 and a novel Orient. The Orient therefore alternated in the mind's geography between being an Old World to which one returned, as to Eden or Paradise, there to set up a new version of the old, and being a wholly new place to which one came as Columbus came to America, in order to set up a New World (although, ironically. Columbus himself thought that he discovered a new part of the Old World). Certainly neither of these Orients was purely one thing or the other: it is their vacillations, their tempting suggestiveness, their capacity for entertaining and confusing the mind. that are interesting.
Consider how the Orient, and in particular the Near Orient, became known in the West as its great complementary opposite since antiquity. There were the Bible and the rise of Christianity; there were travellers like Marco Polo who charted the trade routes and patterned a regulated system of commercial exchange, and after him Lodovico di Varthema and Pietro della Valle; there were fabulists like Mandeville; there were the redoubtable conquering Eastern movements, principally Islam. of course; there were the militant pilgrims, chiefly the Crusaders. Altogether an internally structured archive is built up from the literature that belongs to these experiences. Out of this comes a restricted number of typical encapsulations: the journey. the history, the fable, the stereotype, the polemical confrontation. These are the lenses through which the Orient is experienced, and they shape the language, perception, and form of the encounter between East and West. What gives the immense number of encounters some unity, however, is the vacillation I was speaking about earlier. Something patently foreign and distant acquires, for one reason or another, a status more rather than less familiar. One tends to stop judging things either as completely novel or as completely well known; a new median category emerges, a category that allows one to see new things, things seen for the first time, as versions of a previously known thing.
In essence such a category is not so much a way of receiving new information as it is a method of controlling what seems to be a threat to some established view of things. If the mind must suddenly deal with what it takes to be a radically new form of life-as Islam appeared to Europe in the early Middle Ages-the response on the whole is conservative and defensive. Islam is judged to be a fraudulent new version of some previous experience, in this case Christianity. The threat is muted, familiar values impose themselves, and in the end the mind reduces the pressure upon it by accommodating things to itself as either "original" or "repetitious." Islam thereafter is "handled": its novelty and its suggestiveness are brought under control so that relatively nuanced discriminations are now made that would have been impossible had the raw novelty of Islam been left unattended. The Orient at large. therefore. vacillates between the West's contempt for what is familiar and its shivers of delight in -- or fear of -- novelty.
Yet where Islam was concerned, European fear, if not always respect, was in order. After Mohammed's death in 632, the military and later the cultural and religious hegemony of Islam grew enormously. First Persia, Syria, and Egypt, then Turkey. then North Africa fell to the Muslim armies; in the eighth and ninth centuries Spain. Sicily, and parts of France were conquered. By the thirteenth and fourteenth centuries Islam ruled as far east as India. Indonesia, and China. And to this extraordinary assault Europe could respond with very little except fear and a kind of awe. Christian authors witnessing the Islamic conquests had scant interest in the learning. high culture, and frequent magnificence of the Muslims, who were. as Gibbon said, "coeval with the darkest and most slothful period of European annals." (But with some satisfaction he added, "since the sum of science has risen in the West, it should seem that the Oriental studies have languished and declined. '>St) What Christians typically felt about the Eastern armies was that they had "all the appearance of a swarm of bees, but with a heavy hand ... they devastated everything": so wrote Erchembert, a cleric in Monte Cassino in the eleventh century.35
Not for nothing did Islam come to symbolize terror, devastation, the demonic. hordes of hated barbarians. For Europe. Islam was a lasting trauma. Until the end of the seventeenth century the "Ottoman peril" lurked alongside Europe to represent for the whole of Christian civilization a constant danger, and in time European civilization incorporated that peril and its lore. its great events, figures, virtues, and vices, as something woven into the fabric of life. In Renaissance England alone, as Samuel Chew recounts in his classic study The Crescent and the Rose, "a man of average education and intelligence" had at his fingertips. and could watch on the London stage. a relatively large number of detailed events in the history of Ottoman Islam and its encroachments upon Christian Europe.36 The point is that what remained current about Islam was some necessarily diminished version of those great dangerous forces that it symbolized for Europe. Like Walter Scott's Saracens, the European representation of the Muslim, Ottoman, or Arab was always a way of controlling the redoubtable Orient, and to a certain extent the same is true of the methods of contemporary learned Orientalists, whose subject is not so much the East itself as the East made known, and therefore less fearsome, to the Western reading public.
There is nothing especially controversial or reprehensible about such domestications of the exotic; they take place between all cultures, certainly, and between all men, My point, however, is to emphasize the truth that the Orientalist, as much as anyone in the European West who thought about or experienced the Orient, performed this kind of mental operation, But what is more important still is the limited vocabulary and imagery that impose themselves as a consequence, The reception of Islam in the West is a perfect case in point, and has been admirably studied by Norman Daniel. One constraint acting upon Christian thinkers who tried to understand Islam was an analogical one; since Christ is the basis of Christian faith, it was assumed—quite incorrectly— that Mohammed was to Islam as Christ was to Christianity. Hence the polemic name "Mohammedanism" given to Islam, and the automatic epithet "imposter" applied to Mohammed37 Out of such and many other misconceptions "there formed a circle which was never broken by imaginative exteriorisation ... The Christian concept of Islam was integral and self-sufficient,"38 lslam became an image— the word is Daniel's but it seems to me to have remarkable implications for Orientalism in general—whose function was not so much to represent Islam in itself as to represent it for the medieval Christian.
The invariable tendency to neglect what the Qur'an meant, or what Muslims thought it meant, or what Muslims thought or did in any given circumstances, necessarily implies that Qur'anic and other Islamic doctrine was presented in a form that would convince Christians; and more and more extravagant forms would stand a chance of acceptance as the distance of the writers and public from the Islamic border increased. It was with very great reluctance that what Muslims said Muslims believed was accepted as what they did believe. There was a Christian picture in which the details (even under the pressure of facts) were abandoned as little as possible, and in which the general outline was never abandoned. There were shades of difference, but only with a common framework. All the corrections that were made in the interests of an increasing accuracy were only a defence of what had newly been realised to be vulnerable, a shoring up of a weakened structure. Christian opinion was an erection which could not be demolished, even to be rebuilt.39
This rigorous Christian picture of Islam was intensified in innumerable ways, including-during the Middle Ages and early Renaissance-a large variety of poetry, learned controversy, and popular superstition/’ By this time the Near Orient had been all but incorporated in the common world-picture of Latin Christianity -as in the Chanson de Roland the worship of Saracens is portrayed as embracing Mahomet and Apollo. By the middle of the fifteenth century, as R W. Southern has brilliantly shown, it became apparent to serious European thinkers "that something would have to be done about Islam," which had turned the situation around somewhat by itself arriving militarily in Eru;tern Europe. Southern recounts a dramatic episode between 1450 and 1460 when four learned men, lohn of Segovia, Nicholas of eusa, Jean Germain, and Aeneas Silvius (Pius II), attempted to deal with Islam through contraferentia, or "conference." The idea was John of Segovia's: it was to have been a staged conference with Islam in which Christians attempted the wholesale conversion of Muslims. "‘He saw the conference as an instrument with a political as well as a strictly religious function, and in words which will strike a chord in modern breasts he ex.claimed that even if it were to last ten years it would be less ex.pensive and less damaging than war:' There was no agreement between the four men, but the episode is crucial for having been a fairly sophisticated attempt-part of a general European attempt from Bede to Luther-to put a representative Orient in front of Europe, to stage the Orient and Europe together in some coherent way, the idea being for Christians to make it clear to Muslims that Islam was just a misguided version of Christianity. Southern's conclusion follows:
Most conspicuous to us is the inability of any of these systems of thought [European Christian] to provide a fully satisfying explanation of the phenomenon they had set out to explain [Islam] -still less to influence the course of practical events in a decisive way. At a practical level, events never turned out either so well or so ill as the most intelligent observers predicted; and it is perhaps worth noticing that they never turned out better than when the best judges confidently expected a happy ending. Was there any progress [in Christian knowledge of Islam]? I must express my conviction that there was. Even if the solution of the problem remained obstinately hidden from sight, the statement of the problem became more complex, more rational, and more related to experience.... The scholars who labored at the problem of Islam in the Middle Ages failed to find the solution they sought and desired; but they developed habits of mind and powers of comprehension which, in other men and in other fields, may yet deserve 'success.”41
The best part of Southern's analysis, here and elsewhere in his brief history of Western views of Islam, is his demonstration that it is finally Western ignorance which becomes more refined and complex, not some body of positive Western knowledge which increases in size and accuracy. For fictions have their own logic and their own dialectic of growth or decline. Onto the character of Mohammed in the Middle Ages was heaped a bundle of attributes that corresponded to the "character of the twelth-century prophets of the 'Free Spirit' who did actually arise in Europe, and claim credence and collect followers." Similarly, since Mohammed was viewed as the disseminator of a false Revelation, he became as well the epitome of lechery, debauchery, sodomy, and a whole battery of assorted treacheries, all of which derived "logically" from his doctrinal impostures.H Thus the Orient acquired representatives, so to speak:, and representations, each one more concrete, more internally congruent with some Western exigency, than the ones that preceded it. It is as if, having once settled on the Orient as a locale suitable for incarnating the infinite in a finite shape, Europe could not stop the practice; the Orient and the Oriental, Arab, Islamic, Indian, Chinese, or Whatever, become repetitious pseudo-incarnations of some great original (Christ, Europe, the West) they were supposed to have been imitating. Only the source of these rather narcissistic Western ideas about the Orient changed in time, not their character. Thus we will find it commonly believed in the twelfth and thirteenth centuries that Arabia was "on the fringe of the Christian world, a natural asylum for heretical outlaws,’”13 and that Mohammed was a cunning apostate, whereas in the twentieth century an Orientalist scholar, an erudite specialist, will be the one to point out how Islam is really no more than second-order Asian heresy.
Our initial description of Orientalism as a learned field now acquires a new concreteness. A field is often an enclosed space. The idea of representation is a theatrical one: the Orient is the stage on which the whole East is confined. On this stage will appear figures whose role it is to represent the larger whole from which they emanate. The Orient then seems to be, not an unlimited extension beyond the familiar European world, but rather a closed field, a theatrical stage affixed to Europe. An Orientalist is but the particular specialist in knowledge for which Europe at large is responsible, in the way that an audience is historically and culturally responsible for (and responsive to) dramas technically put together by the dramatist. In the depths of this Oriental stage stands a prodigious cultural repertoire whose individual items evoke a fabulously rich world: the Sphinx, Cleopatra, Eden, Troy, Sodom and Gomorrah, Astarte, Isis and Osiris, Sheba, Babylon, the Genii, the Magi, Nineveh, Prester John, Mahomet, and dozens more; settings, in some cases names only, half-imagined, half-known; monsters, devils, heroes; terrors, pleasures, desires. The European imagination was nourished extensively from this repertoire: between the Middle Ages and the eighteenth century such major authors as Ariosto, Milton, Marlowe, Tasso, Shakespeare, Cervantes, and the authors of the Chanson de Roland and the Poema del Cid drew on the Orient's riches for their productions, in ways that sharpened the outlines of imagery, ideas, and figures populating it. In addition, a great deal of what was considered learned Orientalist scholarship in Europe pressed ideological myths into service, even as knowledge seemed genuinely to be advancing.
A celebrated instance of how dramatic form and learned imagery come together in the Orientalist theater is Barthelemy d'Herbelot's Bibliotheque orientale, published posthumously in 1697, with a preface by Antoine Galland, The introduction of the recent Cambridge History of Islam considers the Bibliotheque, along with George Sale's preliminary discourse to his translation of the Koran ( 1734) and Simon Ockley's History of the Saracens (1708, 1718), to be "highly important" in widening "the new understand-
iog of Islam" and conveying it "to a less academic readership. ”4* This inadequately describes d'Herbelot's work, which was not restricted to Islam as Sale's and Oekley's were. With the exception of Johann H. Hottinger's Historia Orientalis, which appeared in 1651, the Bibliotheque remained the standard reference work in Europe until the early nineteenth century. Its scope was truly epochal. Galland. who was the first European translator of The Thousand and One Nights and an Arabist of note, contrasted d'Herbelot's achievement with every prior one by noting the prodigious range of his enterprise. D'Herbelot read a great number of works, Galland said, in Arabic, Persian, and Turkish, with the result that he was able to find out about matters hitherto concealed from Europeans.t6 After first composing a dictionary of these three Oriental languages, d'Herbelot went on to study Oriental history, theology, geography, science, and art, in both their fabulous and their truthful varieties. Thereafter he decided to compose two works, one a bibliotheque, or "library," an alphabetically arranged dictionary, the second a floriIege, or anthology. Only the first part was completed.
Galland's account of the Bibliotheque stated that "orientale" was planned to include principally the Levant, although-Galland says admiringly-the time period covered did not begin only with the creation of Adam and end with the "temps ou nous sommes": d'Herbelot went even further back, to a time described as "plus haut" in fabulous histories-to the long period of the pre-Adamite Solimans. As Galland's description proceeds, we learn that the Bibliotheque was like "any other" history of the world, for what it attempted was a complete compendium of the knowledge available on such matters as the Creation, the Deluge, the destruction of Babel, and so forth-with the difference that d'Herbelot's sources were Oriental. He divided history into two types, sacred and profane (the Jews and Christians in the first, the Muslims in the second), and two periods, pre- and postdiluvian. Thus d'Herbelot was able to discuss such widely divergent histories as the Mogul, the Tartar, the Turkish, and the Slavonic; he took in as well all the provinces of the Muslim Empire, from the Extreme Orient to the Pillars of Hercules, with their customs, rituals, traditions, commentaries, dynasties, palaces, rivers, and flora. Such a work, even though it included some attention to "Ia doctrine perverse de Mahomet, qui a cause si grands dommages au Christianisme," was more capaciously thorough than any work before it. Galland concluded his
"Discours" by assuring the reader at length that d'Herbelot's Bibliotheque was uniquely "utile et agreable"; other Orientalists, like Postel, Scaliger, Gotius, Pockoke, and Erpenius, produced OrientaIist studies that were too narrowly grammatical, lexicographical, geographical, or the like. Only d'Herbelot was able to write a work capable of convincing European readers that the study of Oriental culture was more than just thankless and fruitless: only d'Herbe)ot, according to Galland, attempted to form in the minds of his readers a sufficiently ample idea of what it meant to know and study the Orient, an idea that would both fill the mind and satisfy one's great, previously conceived expectations.47
In such efforts as d'Herbelot's, Europe discovered its capacities for encompassing and Orientalizing the Orient. A certain sense of superiority appears here and there in what Galland had to say about about his and d'Herbelot's materia orientalia; as in the work of seventeentb-century geographers like Raphael du Mans, Europeans could perceive that the Orient was being outstripped and outdated by Western science.48 But what becomes evident is not only the advantage of a Western perspective: there is also the triumphant technique for taking the immense fecundity of the Orient and mak ing it systematically, even alphabetically, knowable by Western ' laymen. When Galland said of d'Herbelot that he satisfied one's expectations he meant, I think, that the Bibliotheque did not attempt to revise commonly received ideas about the Orient. For what the Orientalist does is to confirm the Orient in his readers' eyes; he neither tries nor wants to unsettle already finn convictions. All the Bibliotheque orientale did was represent the Orient more fully and more clearly; what may have been a loose collection of randomly acquired facts concerning vaguely Levantine history, Biblical imagery, Islamic culture, place names, and so on were transfonned into a rational Oriental panorama, from A to Z. Under the entry for Mohammed, d'Herbelot first supplied all of the Prophet's given names, then proceeded to confirm Mohammed's ideological and doctrinal value as follows:
C'est Ie fameux imposteur Mahomet, Auteur el Fondateur d'une hérésie, qui a pris Ie nom de religion, que nous appelloos Ma-hometaoe. Voyez Ie titre d'Eslam.
Les Interpretes de I'Alcoran et autres Docteurs de la Loy Musulmane ou Mahometane ont applique z. ce faux prophete tous les éloges, que les Ariens, Paulitiens ou Paulianistes & autres Hérétiques ont attribue a Jésus-Christ, en lui 6tant sa Divinité. - ■ 4
(This is the famous imposter Mahomet, Author and Founder of a heresy. which has taken on the name of religion, which we call Mohammedan. See entry under Islam.
The interpreters of the Alcoran and other Doctors of Muslim or Mohammedan Law have applied to this false prophet all the praises which the Arians, Paulicians or Paulianists, and other Heretics have attributed to Jesus Christ, while stripping him of his Divinity....)
"Mohammedan" is the relevant (and insulting) European designation; "Islam," which happens to be the correct Muslim name, is relegated to another entry. The "heresy ...which we call Mohammedan" is "caught" as the imitation of a Christian imitation of true religion. Then, in the long historical account of Mohammed's life, d'Herbelot can turn to more or less straight narrative. But it is the placing of Mohammed that counts in the Bibliotheque. The dangers of free-wheeling heresy are removed when it is transformed into ideologically explicit matter for an alphabetical item. Mohammed no longer roams the Eastern world as a threatening. immoral debauchee; he sits quietly on his (admittedly prominent) portion of the Orientalist stage?* He is given a genealogy, an explanation, even a development, all of which are subsumed under the simple statements that prevent him from straying elsewhere.
Such "images" of the Orient as this are images in that they represent or stand for a very large entity, othelWise impossibly diffuse, which they enable one to grasp or see. They are also characters, related to such types as the braggarts, misers, or gluttons produced by Theophrastus, La Bruyere, Of Selden. Perhaps it is not exactly correct to say that one sees such characters as the miles gloriosus or Mahomet the imposter, since the discursive confinement of a character is supposed at best to let one apprehend a generic type without difficulty or ambiguity. D'Herbelot's character of Mahomet is an image, however, because the false prophet is part of a general theatrical representation called orientale whose totality is contained in the Bibliotheque.
The didactic quality of the Orientalist representation cannot be detached from the rest of the performance. In a learned work like the Bibliotheque orientale, which was the result of systematic study and research, the author imposes a disciplinary order upon the material he has worked on; in addition, he wants it made clear to the reader that what the printed page delivers is an ordered, disciplined judgment of the material. What is thus conveyed by the BihJio/heque is an idea of Orientalisrn's power and effectiveness, which everywhere remind the reader that henceforth in order to get at the Orient he must pass through the learned grids and codes provided by the Orientalist. Not only is the Orient accommodated to the moral exigencies of Western Christianity; it is also circumscribed by a series of attitudes and judgments that send the Western mind, Dot first to Oriental sources fOf correction and verification, hut rather to other Orientalist works. The Orientalist stage, as I have been calling it, becomes a system of moral and epistemological rigor. As a discipline representing institutionalized Western knowledge of the Orient. Orientalism thus comes to exert a three-way force, on the Orient, on the Orientalist, and on the Western "consumer" of Orientalism. It would be wrong, I think, to underestimate the strength of the three-way relationship thus established. For the Orient ("out there" towards the East) is corrected, even penalized, for lying outside the boundaries of European society, "our" world; the Orient is thus Orientaliud, a process that not only marks the Orient as the province of the Orientalist but also forces the uninitiated Western reader to accept Orientalist codifications (like d'Herbelot's alphabetized Bibliotheque) as the true Orient. Truth, in short, becomes a function of learned judgment, not of the material itself, which in time seems to owe even its existence to the Orientalist.
This whole didactic process is neither difficult to understand nor difficult to explain. One ought again to remember that all cultures impose corrections upon raw reality, changing it from free-floating objects into units of knowledge. The problem is not that conversion takes place. It is perfectly natural for the human mind to resist the assault on it of untreated strangeness; therefore cultures have always been inclined to impose complete transformations on other cultures, receiving these other cultures not as they are but as, for the benefit of the receiver, they ought to be. To the Westerner, however, the Oriental was always like some aspect of the West; to some of the German Romantics, for example, Indian religion was essentiaJly an Oriental version of Germano-Christian pantheism. Yet the Orientalist makes it his work to be always converting the Orient from something into something else: he does this for himself, for the sake of his culture, in some cases for what he believes is the sake of the Oriental. This process of conversion is a disciplined one: it is taught, it has its own societies. periodicals, traditions, vocabulary, rhetoric, all in basic ways connected to and
supplied by the prevailing cultural and political norms of the West. And, as I shan demonstrate, it tends to become more rather than less total in what it tries to do, so much so that as one surveys Orientalism in the nineteenth and twentieth centuries the overriding impression is of Orientalism's insensitive schematization of the entire Orient.
How early this schematization began is clear from the examples J have given of Western representations of the Orient in classical Greece. How strongly articulated were later representations building on the earlier ones, how inordinately careful their schematization, how dramatically effective their placing in Western imaginative geography. can be illustrated if we turn now to Dante's Inferno. Dante's achievement in The Divine Comedy was to have seamlessly combined the realistic portrayal of mundane reality with a universal and eternalsystem of Christian values. What Dante the pilgrim sees as he walks through the Inferno, Purgatorio, and Paradiso is a unique vision of judgment. Paolo and Francesca, for instance, are seen as eternally confined to hell for their sins, yet they are seen as enacting, indeed living, the very characters and actions that put them where they will be for eternity. Thus each of the figures in Dante's vision not only represents himself but is also a typical representation of his character and the fate meted out 10 him.
"Maometto"-Mohammed-turns up in canto 28 of the Inferno, He is located in the eighth of the nine circles of Hell, in the ninth of the ten Bolgias of Malebolge, a circle of gloomy ditches surrounding Satan's stronghold in Hell. Thus before Dante reaches Mohammed, be passes through circles containing people whose sins are of a lesser order: the lustful, the avaricious, the gluttonous, the heretics, the wrathful, the suicidal, the blasphemous. After Mohammed there are only the falsifiers and the treacherous (who include Judas, Brutus, and Cassius) before one arrives at the very bottom of Hell, which is where Satan himself is to be found. Mohammed thus belongs to a rigid hierarchy of evils, in the category of what Dante calls seminator di scandalo e di scisma. Mohammed's punishment, which is also his eternal fate, is a peculiarly disgusting one: he is endlessly being cleft in two from his chin to his anus like, Dante says, a cask whose staves are ripped apart. Dante's verse at this point spares the reader none of the eschatological detail that so vivid a punishment entails: Mohammed's entrails and his excrement are described with unflinching accuracy. Mohammed explains his
punishment to Dante, pointing as well to Ali, who precedes him in the line of sinners whom the attendant devil is splitting in two; he also asks Dante to warn one Fra Dolcino, a renegade priest whose sect advocated community of women and goods and who was accused of having a mistress, of what will be in store for him. It will not have been lost on the reader that Dante saw a parallel between Dolcino's and Mohammed's revolting sensuality, and also between their pretensions to theological eminence.
But this is not all that Dante has to say about Islam. Earlier in the Inferno, a small group of Muslims turns up. Avicenna, Averroes, and Saladin are among those virtuous heathens who, along with Hector, Aeneas, Abraham, Socrates, Plato, and Aristotle, are confined to the first circle of the Inferno, there to suffer a minimal (and even honorable) punishment for not having had the benefit of Christian revelation. Dante, of course, admires their great virtues and accomplishments, but because they were not Christians he must condemn them, however lightly, to Hell. Eternity is a great leveler of distinctions, it is true, but the special anachronisms and anomalies of putting pre-Christian luminaries in the same category of "heathen" damnation with post-Christian Muslims does not trouble Dante. Even though the Koran specifies Jesus as a prophet, Dante chooses to consider the great Muslim philosophers and king as having been fundamentally ignorant of Christianity. That they can also inhabit the same distinguished level as the heroes and sages of classical antiquity is an ahistorical vision similar to Raphael's in his fresco The School of Athens. in which Averroes rubs elbows on the academy floor with Socrates and Plato (similar to Fenelon's Dialogues des morts [1700-1 718], where a discussion takes place between Socrates and Confucius).
The discriminations and refinements of Dante's poetic grasp of Islam are an instance of the schematic, almost cosmological inevitability with which Islam and its designated representatives are creatures of Western geographical, historical, and above all, moral apprehension. Empirical data about the Orient or about any of its parts count for very little; what matters and is decisive is what I have been calling the Orientalist vision, a vision by no means confined to the professional scholar, but rather the common possession of all who have thought about the Orient in the West. Dante's powers as a poet intensify, make more rather than less representative, these perspectives on the Orient. Mohammed, Saladin,
Avermes, and Avicenna are fixed in a visionary cosmology—fixed, laid out, boxed in, imprisoned, without much regard for anything except their "function" and the patterns they realize on the stage on which they appear. Isaiah Berlin has described the effect of such attitudes in the following way:
In [such al ‘ . . cosmology the world of men (and, in some versions, the entire universe) is a single, all-inclusive hierarchy; so that to explain why each object in it is as, and where, and when it is, and does what it does, is eo ipso to say what its goal is, how far it successfully fulfills it, and what are the relations of coordination and subordination between the goals of fhe various goal-pursuing entities in the harmonious pyramid which they collectively form. If this is a true picture of reality, then historical explanation, like every other form of explanation, must consist, above aJl, in the attribution of individuals, groups, nations, species, each to its own proper place in the universal pattern. To know the "cosmic" place of a thing or a person is to say what it is and what it does, and at the same time why it should be and do as it is and does. Hence to be and to have value, to exist and to have a function (and to fulfill it more or less successfully) are one and the same. The pattern, and it alone, brings into being and causes to pass away and confers purpose, that is to say, value and meaning, on aU there is. To understand is to perceive patterns. . . . The more inevitable an event or an action or a character can be exhibited as being, the better it has been understood, the profounder the researcher's insight, the nearer we are to the one ultimate truth.
This attitude is profoundly anti-empiricaJ."l
And so, indeed, is the Orientalist attitude in general. It shares with magic and with mythology the self-containing, self-reinforcing character of a closed system, in which objects are what they are because they are what they are, for once, for all time, for ontological reasons that no empirical material can either dislodge or alter. The European encounter with the Orient, and specifically with Islam, strengthened this system of representing the Orient and, as has been suggested by Henri Pirenne. turned Islam into the very epitome of an outsider against which the whole of European civilization from the Middle Ages on was founded. The decline of the Roman Empire as a result of the barbarian invasions had the paradoxical effect of incorporating barbarian ways into Roman and Mediterranean culture, Romania; whereas, Pirenne argues, the consequence of the Islamic invasions beginning in the seventh century was to move the center of European culture away from the Mediterranean, which was then an Arab province, and towards the North. "Germanism began to play its part in history. Hitherto the Roman tradition had been uninterrupted. Now an original Romano--Gennanic civilization was about to develop." Europe was shut in on itself: the Orient, when it was not merely a place in which one traded, was culturally, intellectually, spiritually outside Europe and European civilization, which, in Pirenne's words, became "one great Christian community, cotenninous with the ecclesia . . ' The Occident was now living its own life.""2 In Dante's poem, in the work of Peter the Venerable and other Cluniac Orientalists, in the writings of the Christian polemicists against Islam from Guibert of Nogent and Bede to Roger Bacon, William of Tripoli, Burchard of Mount Syon, and Luther, in the Poema del Cid, in the Chanson de Roland, and in Shakespeare's Othello (that "abuser of the world"), the Orient and Islam are always represented as outsiders having a special role to play inside Europe.
Imaginative geography, from the vivid portraits to be found in the Inferno to the prosaic niches of d'Herbelot's Bihliotheque orientale, legitimates a vocabulary, a universe of representative discourse peculiar to the discussion and understanding of Islam and of the Orient. What this discourse considers to be a fact-that Mohammed is an imposter, for example—is a component of the discourse, a statement the discourse compels one to make whenever the name Mohammed occurs. Underlying all the different units of Orientalist discourse—by which I mean simply the vocabulary employed whenever the Orient is spoken or written about—is a set of representative figures, or tropes. These figures are to the actual Orient—or Islam, which is my main concern here—as stylized costumes are to characters in a play; they are like, for example, the cross that Everyman will carry, or the particolored costume worn by Harlequin in a commedia delf'arte play. In other words, we need not look for correspondence between the language used to depict the Orient and the Orient itself, not so much because the language is inaccurate but because it is not even trying to be accurate. What it is trying to do, as Dante tried to do in the Inferno, is at one and the same time to characterize the Orient as alien and to incorporate it schematically on a theatrical slage whose audience, manager, and actors are for Europe, and only for Europe. Hence the vacillation between the familiar and the alien; Mohammed is always the imposter (familiar, because he pretends to be Jike the Jesus we know) and rUways the Oriental (alien, because although he is in some ways "‘like" Jesus, he is after all not like him).
Rather than listing all the figures of speech associated with the Orient-its strangeness, its difference, its exotic sensuousness, and so forth—we can generalize about them as they were handed down through the Renaissance. They are all declarative and self-evident; the tense they employ is the timeless eternal; they convey an impression of repetition and strength; they are always symmetrical (0, and yet diametrically inferior to, a European equivalent, which is sometimes specified, sometimes not. For all these functions it is frequently enough to use the simple copula is. Thus, Mohammed is an imposter." the very phrase canonized in d'Herbelot's Bibliothèque and dramatized in a sense by Dante. No background need be given; the evidence necessary to convict Mohammed is contained in the "is." One does not qualify the phrase, neither does it seem necessary to say that Mohammed was an imposter, nor need one consider for a moment that it may not be necessary to repeat the statement. It is repeated, he is an imposter, and each time one says it, he becomes more of an imposter and the author of the statement gains a little more authority in having declared it. Thus Humphrey Prideaux's famous seventeenth-century biography of Mohammed is subtitled The True Nature of Imposture. Finally, of course, such categories as imposter (or Oriental, for that matter) imply, indeed require, an opposite that is neither fraudulently something else nor endlessly in need of explicit identification. And that opposite is "Occidental," or in Mohammed's case, Jesus.
Philosophically, then, the kind of language, thought, and vision 1 that I have been calling Orientalism very generally is a fonn of radical realism; anyone employing Orientalism, which is the habit for dealing with questions, objects, qualities, and regions deemed Oriental, will designate, name, point to, fix what he is talking or thinking about with a word or phrase, which then is considered either to have acquired, or more simply to be, reality. Rhetorically speaking, Orientalism is absolutely anatomical and enumerative: to use its vocabulary is to engage in the particularizing and dividing of things Oriental into manageable parts. Psychologically, Orientalism is a form of paranoia, knowledge of another kind, say, from ordinary historical knowledge. These are a few of the results, I think, of imaginative geography and of the dramatic boundaries it draws. There are some specifically modem transmutations of these Orientalized results, however, to which I must now turn.