"Jacques Spex had explained to Ieyasu the methods of Spain and Portugal and in 1612 Henrick Brower presented to the Shogun a memorandum on Spanish and Portuguese methods of conquest. In the time of the second Tokugawa Shogun the European nations were themselves denouncing each other's imperialist intentions. The Japanese converts had, as elsewhere, shown that their sympathies were with their foreign mentors and for this they had to pay a very heavy price. The Christian rebellion of 1637 in Shembara disclosed this danger to the Shogun. It took a considerable army and a costly campaign to put down the revolt which was said to have received support from the Portuguese. The Japanese were also fully informed of the activities of the Portuguese, the Dutch, the Spaniards and the English in the islands of the Pacific especially in the Philippines, the Moluccas and Java ‑ and these had taught them the necessity of dealing with the foreigners firmly and of denying them an opportunity to gain a foothold on Japanese territory. In 1615 the Japanese sent a special spy to the southern regions to report on the activities of the Europeans there. They were strengthened by the information that reached them in 1622 of a Spanish plan to invade Japan itself. By the beginning of the seventeenth century Spain had consolidated her position in the Philippines, where she maintained a considerable naval force. Japan was the only area in the Pacific which Spain could attack without interfering with Portuguese claims or the Papal distribution of the world which in her own interests she was bound to uphold. It seemed natural to the Spaniards that they should undertake this conquest. The reaction of the Shogunate was sharp and decisive. All Spaniards in Japan were ordered to be deported, the firm policy of eliminating the converts was put into effect and a few years later the country was closed to the Western nations."

““In the first place, the missionary brought with him an attitude of moral superiority and a belief in his own exclusive righteousness …… Secondly, from the time of the Portuguese to the end of the Second World War, the association of Christian Missionary work with aggressive imperialism introduced political complications into Christian work…… Inevitably, national sentiment looked upon Missionary activity as inimical to the country’s interests and native Christians as secondary barbarians.”

“The effects of Asian contacts on Europe, though considerably less, cannot be considered insignificant. The growth of capitalism in the seventeenth, eighteenth and nineteenth centuries, in itself a profound and revolutionary change, is intimately connected with the expansion of European trade and business into Asia. The political development of the leading Western European nations during this period was also related to their exploitation of their Asian possessions and the wealth they derived from the trade with and government of their Eastern dependencies. Their material life, as reflected in clothing, food, beverages, etc., also bears permanent marks of their Eastern contacts. We have already dealt briefly with the penetration of cultural, artistic and philosophical influences, though their effects cannot still be estimated. Unlike the Rococo movement of the eighteenth century, the spiritual and cultural reactions of the nineteenth and twentieth centuries are deeper, and have not yet fully come to the surface. The influence of Chinese literature and of Indian philosophical thought, to mention only two trends which have become important in recent years, cannot be evaluated for many years to come. Yet it is true, as T. S. Eliot has stated, that most modern poets in Europe have in some measure been influenced by the literature of China. Equally the number of translations of the Bhagavad Gita and the Upanishads, which have been appearing every year, meant not for Orientalists and scholars but for the educated public, and the revival of interest in the religious experience of India, are sufficient to prove that a penetration of European thought by Oriental influences is now taking place which future historians may consider to be of some significance.”

“In 1454 he received from the Pope Nicholas V the right to all discoveries up to India. The Bull, which is of fundamental importance and is the first of three which determines the Portuguese monopoly in the East, is quoted below:...‘We, after careful deliberation, and having considered that we have by our , apostolic letters conceded to King Affonso, the right, total and absolute, to invade, conquer and subject all the countries which are under rule of the enemies of Christ, Saracen or Pagan, by our apostolic letter we wish the same King Affonso, the Prince, and all their successors, occupy and possess in exclusive rights the said islands, ports and seas undermentioned, and all faithful Christians are prohibited without the permission of the said Affonso and his successors to encroach on their sovereignty. Of the conquests already made, or to be made, all the conquests which extend to Cape Bajador and Cape Non to the coast of Guinea and all the Orient is perpetually and for the future the sovereignty of King Affonso.’”

“In fact, in the plantation areas conditions amounting to slavery were re‑established by the planters with the acquiescence of the Government.Some idea of the misery to which the population of these areas was reduced by this system of merciless exploitation in the interests of British capital may be gained from the Bengal Indigo Commission's Report and from some of the literature of the period. Nil Darpan or the Mirror of Indigo, a Bengali drama, created a sensation by throwing a little light on this dark corner of Britain's action in India, and the reaction in official circles was so great that a European missionary, Mr Long, who translated and published it in English, was fined and imprisoned. During the whole of this period, in fact till the rise of nationalism after the Great War, conditions in plantations were of a kind which showed the worst features of European relations with Asia.”

“Better understanding of the Asian mind ‑ Indian and Chinese ‑ had one further consequence which needs emphasis. It had been almost a dogma of European thought that everything of value arose in the regions that touched the Aegean Sea. Religion, philosophy, art and even science, it was claimed, originated in this area. In fact, for all civilization a Greek origin was postulated. A persistence in this belief was responsible in the early years of Oriental research for the futile attempts made to date events in Asia, especially Indian history, to periods where they could be conveniently adjusted to developments in Greece. That belief in a monopoly of wisdom for the Greeks had to be reluctantly abandoned, as a result of increased knowledge of Asian civilizations. The liberalization of the Furopean mind consequent upon the recognition of the fact that all nations have contributed towards the growth of human civilization, is a gain of considerable significance.”

“But he was a keen-eyed observer. He noticed that the Portuguese had landed artillery to protect the area in which Christians lived. On a visit to a Portuguese vessel to see Father Coelho he observed that the ship, though small, was heavily armed. He was also well aware of the interest that the western daimyos were manifesting in the arms and equipment of the Portuguese and of their attempts to strengthen themselves by friendship with the foreigners. Hideyoshi acted with firmness and in 1587 the activities of the missionaries were prohibited throughout the length and breadth of Japan.”