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In The Early Dutch Sinologists Koos Kuiper gives a detailed account of the studies and work of the 24 Dutchmen trained as “interpreters” for the Netherlands Indies before 1900. Most began studying at Leiden University, then went to Amoy to study southern Chinese dialects. Their main functions were translating Dutch law into Chinese, advising the courts on Chinese law and checking Chinese accounts books, later also regulating coolie affairs. Actually their services were not always appreciated and there was not enough work for them; later many pursued other careers in the Indies administration or in scholarship. This study also analyses the three dictionaries they compiled. Based on a wealth of primary sources, it gives a fascinating picture of personal cross-cultural contacts.
Imagine a dreamland where roasted pigs wander about with knives in their backs to make carving easy, where grilled geese fly directly into one's mouth, where cooked fish jump out of the water and land at one's feet. The weather is always mild, the wine flows freely, sex is readily available, and all people enjoy eternal youth. Such is Cockaigne. Portrayed in legend, oral history, and art, this imaginary land became the most pervasive collective dream of medieval times-an earthly paradise that served to counter the suffering and frustration of daily existence and to allay anxieties about an increasingly elusive heavenly paradise. Illustrated with extraordinary artwork from the Middle Ages, Herman Pleij's Dreaming of Cockaigne is a spirited account of this lost paradise and the world that brought it to life. Pleij takes three important texts as his starting points for an inspired of the panorama of ideas, dreams, popular religion, and literary and artistic creation present in the late Middle Ages. What emerges is a well-defined picture of the era, furnished with a wealth of detail from all of Europe, as well as Asia and America. Pleij draws upon his thorough knowledge of medieval European literature, art, history, and folklore to describe the fantasies that fed the tales of Cockaigne and their connections to the central obsessions of medieval life.
My greatest debt in the writing of this book is to my teacher Dr. Ulrich Middeldorf, who taught me the methodology of research in art history, and who guided my studies of art theory and criticism. This study, which in an earlier form was accepted as a doctoral dissertation by the University of Chicago, was begun under Dr. Middeldorf's guidance, and during all stages of its preparation I benefited from his invaluable suggestions and criticism. A United States Government Grant enabled me to complete my researches on Rembrandt in the Netherlands, where I studied at the Rijksuniversiteit te Utrecht with Dr. J.G. van Gelder, who was particularly generous with his knowledge and time. He read the manuscript and proofs, and offered numerous suggestions and additions which have been of great benefit to me. Special acknowledgement is made to the Kunsthistorisch lnstituut der Rijksuniversiteit te Utrecht for generously finding a place for this study in the Utrechtse Bij dragen tot de Kunstgeschiedenis. I am also much indebted to Dr. H. Schulte Nordholt of the Kunsthistorisch lnstituut for his valuable advice and his help inseeing the book through the press.
This book is about memory—about how the past persists into the present, and about how this persistence has been understood over the past two centuries. Since the French Revolution, memory has been the source of an intense disquiet. Fundamental cultural theories have sought to understand it, and have striven to represent its stresses.