336 Notes Daniel, /sfam, Europe and Empire (Edinburgh: University Press, 1966). Two indispensable short studies are Albert Hourani, “Islam and the Philosophers of History,” Middle Eastern Studies 3, no, 3 (April 1967): 206-68, and Maxime Rodinson, “The Western Image and Western Studies of Islam,” in The Legacy of Isiam, ed. Joseph Schacht and C. E. Bosworth (Oxford: Clarendon Press, 1974), pp. 9-62. 5. P. M. Hoit, “The Treatment of Arab History by Prideaux, Ockley, and Sale,” in Historians of the Middle East, ed. Bernard Lewis and P. M. Holt (London: Oxford University Press, 1962), p. 302. Sec also Hoit’s The Study of Modern Arab History (London: School of Oriental and African Studies, 1965). 6. The view of Herder as populist and pluralist is advocated by Isaiah Berlin, Vico and Herder: Two Studies in the History of Ideas (New York: Viking Press, 1976). 7. For a discussion of such motifs and representations, see Jean Starobinski, The {nvention of Liberty, 1700-1789, trans. Bernard C. Smith (Geneva: Skira, 1964). 8. There are a small number of studies on this too-little-investigated subject. Some well-known ones are: Martha P. Conant, The Oriental Tale in England in the Eighteenth Century (1908; reprint cd, New York: Octagon Books, 1967); Marie E. de Meester, Oriental influences in the English Literature of the Nineteenth Century, Anglistische Forschungen, no. 46 (Heidelberg, 1915); Byron Porter Smith, fsfam in English Literature (Beirut. American Press, 1939). See also Jean-Luc Doutrelant, “L’Orient tragique au XVIII* siécle,” Revise des Sciences Humaines 146 (April-June 1972): 255— 82. 9. Miche) Foucault, The Order of Things: An Archaeology of the Human Sciences (New York: Pantheon Books. 1970), pp. 138, 144. See also Francois Jacob, The Logic of Life: A History of Heredity, trans. Betty E. Spillmann (New York: Pantheon Books, 1973), p. 50 and passim, and Georges Canguilhem, La Connaissunce de la vie (Paris: Gustave-Joseph Vrin, 1969), pp. 44-63. 14. See John G. Burke, “The Wild Man’s Pedigree: Scientific Method and Racial Anthropology.” in The Wild Man Within: An Image in Western Thought from the Renaissance to Romanticism, ed. Edward Dudiey and Maximiilian E, Novak (Pittsburgh, Pa.: University of Pittsburgh Press, 1972), pp. 262-8. See also Jean Biou, “E.umiéres et anthropophagie,” Revue des Sciences Humaines 146 (April-June 1972): 223-34. 11. Henri Dehérain, Silvestre de Sacy: Ses Contemporains et ses disciples (Paris: Paul Geuthner, 1938), p. 111. 12. For these and other details see ibid., pp. i—xxxiii. 13. Duc de Broglie, “Eloge de Silvestre de Saey,” in Sacy, Mélanges de littérature orientule (Paris: E. Ducrocq, 1833), Pp. xil. 14. Bon foscph Dacier, Tableau historique de l'érudition frangaise, ou Rapport sur les progres de fhistoire et de la littérature ancienne depuis 1789 (Paris: Imprimerie impériale, 1810), pp. 23, 35, 31. 15, Michel Foucault, Dizipline and Punisi: The Birth of the Prison, trans. Alan Sheridan (New York: Pantheon Books, 1977), pp. 193-4. 16. Broglie, “Eloge de Silvestre de Sacy,” p, 107. 17. Sacy, Mélanges de littérature orientale, pp. 107, 110, 111-22.

Notes 337 18. Silvestre de Sacy, Chrestomathie arabe. au Extraits de divers écrivains arabes, tant en prose qu’en vers, avec une traduction fran¢aise et des notes, al'usage des éléves de l’Ecole royale et spéciale des langues orientales vivantes (vol. 1, 1826; reprint ed., Osnabriick: Biblio Verlag, 1973), p. viii. 19. For the notions of “supplementarity,” “supply,” and “supplication,” see Jacques Derrida, De la grammatologie (Paris: Editions de Minuit, 1967), p. 203 and passim. 20. For a partial list of Saey’s students and influence see Johann W. Fiick, Die Arabischen Studien in Europa bis in den Anfang des 20. Jahrhunderts (Leipzig: Otto Harrassowitz, 1955), pp. 156-7. 21. Foucault's characterization of an archive can be found in The Archaeology of Knowledge and the Discourse on Language, trans. A. M. Sheridan Smith and Rupert Sawyer (New York: Pantheon Books, 1972), pp. 79-131. Gabriel Monod, one of Renan’s younger and very perspicacious contemporaries, remarks that Renan was by no means a revolutionary in Jinguistics, archaeology, or exegesis, yet because he had the widest and the most precise learning of anyone in his period, he was its most eminent representative (Renan, Taine, Michelet {Paris: Calmann-Lévy, 1894], pp. 40-1). See also Jean-Louis Dumas, “La Philosophie de (histoire de Renan,” Revue de Métaphysique et de Morale 77, no. 1 (January-March 1972): 100-28. 22. Honoré de Balzac, Louis Lambert (Paris: Calmann-Lévy, n.d.), p. 4. 23. Nietzsche’s remarks on philology are everywhere throughout his works. See principally his notes for “Wir Philologen” taken from his notebooks for the period January—July !875, translated by William Arrowsmith as “Notes for ‘We Philologists,’’’ Arion, N. S. 4% (1974): 279-380; also the passages on language and perspectivism in The Will to Power, trans. Walter Kaufmann and R. J. Hollingdale (New York: Vintage Books, 1968), 24. Ernest Renan, L’Avenir de la science: Pensées de 1848, 4th ed. (Paris: Calmann-Lévy, 1890), pp. 141, 142-5, 146, 148, 149. 25. Ibid., p. xiv and passim. 26. The entire opening chapter—bk. 1, chap. 1—of the Histoire générale et systéme comparé des langues sémitiques, in Oeuvres completes, ed. Henriette Psichari (Paris: Calmann-Lévy, 1947-61), 8: 143-63, is a virtual encyclopedia of race prejudice directed against Semites (i.e., Moslems and Jews). The rest of the treatise is sprinkled generously with the same notions, as are many of Renan’s other works, including L’Avenir de la science, especially Renan’s notes. 27. Emest Renan, Correspondance; 1846-1871 (Paris: Calmann-Lévy, 1926), 1: 7-12. 28. Ernest Renan, Souvenirs d’enfance et de jeunesse, in Qeuvres complétes, 2: 892. Two works by Jean Pommier trcat Renan‘s mediation between religion and philology in valuable detail: Renan. d'aprés des documents inédits (Paris: Perrin, 1923), pp. 48-68, and La Jeunesse cléricale d’Ernest Renan (Paris: Les Belles Lettres, 1933). There is a more recent account in J. Chaix-Ruy, Ernest Renan (Paris: Emmanuel Vitte, 1956), pp. 89-111, The standard description—~jone more in terms of Renan’s religious vocation —is still valuable also: Pierre Lasserre, La Jeunesse d'Ernest Renan: Histoire de ta crise religieuse au X1X* siécle, 3 vols. (Paris: Garnier Fréres, 1925). In vol. 2, pp. S166 and 265-98 are useful on the relations between philology, philosophy, and science.