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100 Ghasali, O Kind! Arabic and German, by Hammer. 12mo. Wien. 45.
101 Grün, Der letzte Ritter. 2d Edition. 4to. Stuttgart. 7s. 6d.
102 Körner, Theodor, Sämmtliche Werke, In einem Bande.

Part I.

(To be com

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8vo. Leipzig.

3s. 6d.

103 Rechts-Lexicon für Juristen aller deutschen Staaten. 1st Part.

104 Rückert, Erbaul. und beschaul. aus dem Morgenlande. Part II. 16mo. Berlin.

105

3s.

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Gesammelte Gedichte. Vol. IV. 8vo. Erlangen. 10s. 106 Shakspeare's dramatische Werke. 37 Vols. 18mo. The whole in an 8vo. case. Leipzig. 1. 13s. 6d.; or separate plays 1s. 6d. each.

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8vo. Paris. 4s. 6d.
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145

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THE

FOREIGN

QUARTERLY REVIEW.

ART. I.-—Johann Henry JUNG's, genannt STILLING, sämmtliche Shriften, in 13 Bändern. Stuttgart. SCHEIBLE.

1837.

Vol. I. Stilling's Leben. (English, by Jackson.)

II. Scenen aus dem Geister-Reiche. Chrysaon.

1835

III. Die Liegesgeschichte der Christlichen Religion in einer
gemeinnützigen Erklärung der Offenbarung Jo-
hannes.

IV. & V. Das Heimweh und der Schlüssel zu demselben.
VI. Theobald der Schwärmer, und Theorie der Geister-
Kunde.

VII. & VIII. Der graue Mann.

IX. Romane.

X. & XI. Des Christlichen Menschen-Freunds Biblische
Erzählungen.

XII. Erzählungen.

XIII. Schatzkästlein. Gedichte, &c.

By the favor of more than twenty years' peace, and with the assistance of an understanding which by its general soundness and vigor more than compensates for what it may want in profundity and comprehensiveness, we English have now arrived at a pretty satisfactory solution of the common problems of German literature. Many things are known now-and form indeed part of the common atmosphere in which cultivated minds breathe-that twenty years ago were either altogether unknown, or known only to those few extravagant and loving spirits" that will at all times make a conscience of going for weal or woe into every region where no other person ever went before them. We know now almost universally that Immanuel Kant is not a mystic, and that Göthe is not a whimpering sentimentalist, as little as he is a god. But there remains behind these vulgar prolegomena a

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VOL. XXI. NO. XLII.

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wide unbounded region of German thought, descending deep into the abyss of metaphysical questioning, and rising high into those loftiest regions of religion where we are invited to drink of the waters of the river of life that flow from beneath the throne of the Everlasting. This region is as yet untrodden by the most of us; and so far as we can judge from the echoes of strange Babylonic voices, and the dark shadows of gigantic distortions that have thence wandered over to our coasts, there seems to be no sufficient reason why we should disturb the peace of our souls by launching forth into this new voyage of perilous discovery. So far as we, from our point of view, can perceive, German theology, or German metaphysics, (for they are at bottom the same,) is a waste howling wilderness of hopeless scepticism—an aổαros pnua more wild and wintry than that in which Prometheus was rock-bound by the anger of Jove-a province of Cimmerian darkness, where there is only light enough to see long dismal rows of cold intellectual faces prying curiously into the dissected body of the dead Beautiful. Nor do we allow ourselves to be deceived by the number of wandering lights that ever and anon perform strange evolutions through that atmosphere of darkness. We see that these luminaries have no healthy permanency like the sun; and we know that the fields do not grow green beneath them. And if at any time some calm dignified shape (a Novalis perhaps), with the carriage of an angel, sails solemnly through the inextricable tumult of vain opinions, we are more confounded than consoled by such apparition; we have not been accustomed to deal with religious phantasmagoria; at all events a little floating poetry in the air will not compensate for the cold barren reality of the earth; the Englishman as yet sees nothing that can invite him to the serious study of German theology.

There can be no doubt that the Englishman in thus concluding, is acting in perfect conformity with that sound sense for which above all the races of men he is so remarkable. A genuine Englishman (we speak not of the few who delight in playing mountebank tricks) will not embark on a journey, merely for the pleasures of sailing in a balloon; he must know where he is going, and he must also know that the vehicle in which he travels will convey him thither in the most direct and expeditious manner. Now, what does German theology offer to us by way of useful helps and aids in the perplexed journey that we all travel to the grave, and to the undiscovered country beyond it? Has Immanuel Kant with his searching analysis and his comprehensive grasp has Herder with his restless spirit of investigation, and his fiery heart that literally raged with humanity-has Schleiermacher with all his pure Platonism of sentiment-has Gesenius

with all his Hebrew-or Wegscheider with all his reason,-been able more clearly than we do to see through that rent in the coffin of mortality beyond which the star of the Christian's hope shines benignly? Not they. On the contrary, the tendency of all their doings seems to have been to undermine the foundations of Christianity, and to leave us (with the exception of some smooth pious phraseology) exactly where we were when Tacitus denounced the "exitiabilis superstitio" and the "odium humani generis" that distinguished the vulgar sect of the Nazarenes. The fact is undeniable. The Germans are not an irreligious nation-far from it; but they certainly have succeeded most effectually, so far as their own national belief is concerned, in evaporating all that is solid and substantial in Christianity, in taking away from beneath our feet all that is real and historical in the faith of centuries. If to the English theologian the life of Christ is sometimes little better than a mechanical series of miracles, here at least we have a frame-work into which a soul may be breathed; but to the German theologian there is no life of Christ at all; the whole is mythus, allegory, epos; the miracles, if they are not old wives' tales, are mere magnified and glorified pictures of nature's most common common-places; and to be a Christian is merely to live. in the God-begotten idea of moral perfectionation, of which the name of the Messiah doubtless is the enduring type,-but the name of Plato as much so. The Titanic architecture of the Old Testament evaporates by a like process into smoke. As Wolf taught a new catechism to the scholars of his country, so that we now hear no longer of Homer's Iliad and Homer's Odyssey, but only of the Homeric ballads; so he also seems to have lent a watchword to the theologians, and we hear no more of the books of Moses, but merely of the Mosaic legend, the Mosaic mythus, the Mosaic epos; and that which was late a mystical volume, out of whose pages flowed fountains of living water, has now become an ancient scroll for the curious to read, a Hebrew parchment for the learned to comment on. The finger of God moves no longer visibly, writing bright hopes upon the walls of our prison-house; like Homer's ghosts (dwλa auaupa) we wander melancholy, dark amid darkness; and we hear nothing but confounding voices of foolish opinions, and infantine babblings, of which, whether coming from ourselves or others, we had long since been sick even unto the death. The anchor of certainty has again been torn from the intellect of man; our brightest hopes, which Christianity made to shine like the stars in the firmament, are now a second time sent to float as loose bubbles on the ocean of bottomless speculation; we cannot even look devoutly for the second advent of Christ to convince us that there ever was a first; for

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