Gec. Ripley . ART. III. — The Spirit of Hebrew Poetry. By J. G. THE poetry of Germany, with the other branches of its elegant literature, has begun to receive in our mother country some degree of the attention, which is due to the products of the genius and culture of a kindred nation. Within a few years past, they have been rescued from the hands of incompetent translators and anonymous critics, who seem to have been impelled to their literary undertakings by no other motive than that of hunger, and made the subject of profound and generous study. The race of such interpreters as Taylor of Norwich appears to be passing away; and there is reason to hope that such monuments of prejudice and narrowmindedness, to say nothing of scanty and superficial information, as his "Historic Survey of Germany Poetry," will not often be imposed on the good nature of unsuspecting readers. * Under the auspices of sound and liberal scholars, like Carlyle, Hayward, and Mrs. Austin, the English public are in a fair way of obtaining access to the literary treasures of their Teutonic neighbours; and even we, who are not within the borders of European cultivation, may hope to receive some share of the spoils. We cannot make so favorable a report of the prospects of German Theology. Neither that, nor any of the various schools of philosophy, which have sprung up in Germany, within the last fifty years, has received tolerable justice at the hands of English scholars. We are by no means in possession of the results produced by the intense and powerful action of the masterly intellects, which have been directed to those interesting subjects, since the skepticism of Hume spread a general alarm, and awakened the adherents of a traditional faith to inquiry and examination. It is rather singular, that, in our own country, where a zeal for religion and a love of speculation, form a part of our birthright, we should have given so little attention to the labors of others, who have explored every part of the field on which we are employed ourselves. It is said that the great points, which have been made the subject * See note at the end of this article. J of theological discussion among us, the nature and evidences of revelation, the foundation of religion in the human soul, the character of Christianity, the connexion between Jesus Christ and God, the hope of immortality, have been so thoroughly discussed by the divines and philosophers of Germany, that there is hardly a theory or a doctrine that has not been examined; and it would not be extravagant to believe, that, amid the comparison of so many opinions, by men of learning and sense, some light would be struck out, that would well repay the trouble of giving it an attentive consideration. We are by no means so enthusiastic as to suppose, that a knowledge of German theology would settle any controversies now pending; but we think it very possible, that, a sober examination of its achievements might present some facts or points of view, which would be of service to us in our inquiries, although they had escaped our notice in the course of our own personal studies. At any rate, the massive learning, which we believe it is universally admitted the German theologians possess, might be of great use to many of us, who are so involved in the practical business of life, as to have little opportunity for original investigation, but who still like to be informed as to what wise men have thought before us. On this account, we rejoice in any step that is taken towards a deeper insight into the theological literature of Germany. We think it is well not to be quite ignorant of what a nation of thinkers, of the same good old Saxon stock with ourselves, have been doing for half a century, in the most important of human concerns. If any fear evil to our faith or morals from such knowledge, they will perhaps be quieted with the assurance that the "antidote " flows from the same fountain with the "bane," that if startling errors have been maintained by German theologians, it is also by German theologians that these errors have been assailed and put down. With such impressions of the value of German writers on theology, we certainly welcomed the appearance of the work selected by Professor Marsh for translation. It has been a common fault to translate obsolete or indifferent works of secondrate writers. Our ideas on German theology are often formed from such imperfect specimens. This fault has been avoided by Professor Marsh. The author he has selected, is on many accounts, one of the most interesting he could have tak en. Herder is one of the great historical names in Ger man literature. His theological works are a treasure of learning, refined from the dross and base admixtures of the mine, and wrought up into the most beautiful and winning forms. It is seldom that we meet with a writer, whose soul is so penetrated with the true spirit of antiquity, and who is so capable of bringing up the faded past in vivid reality before the eye. "It seems, in reading him," says Madame de Staël, "as if we were walking in the midst of the old world with an historical poet, who touches the ruins with his wand and erects anew all the fallen edifices." He brings to his subject a freshness, a gushing enthusiasm, which spreads a charm over the driest details, and reminds us more of the eloquent conversation of a friend than of the learned discussions of a critic. Every thing is in motion, every thing has life, he is never languid himself, and he never permits languor in others; and we are led on from page to page of profound learning, of curious research, of wide and scholar-like investigation, with as little feeling of satiety or fatigue, as if we were reading a fascinating novel. He is unrivalled in the power of giving a picturesque beauty to the most barren subjects, so that the wilderness springs up into bloom and luxuriance under his magic touch. His own pure and noble spirit breathes through his productions.. They seem to bring us into the presence of the author, where we hear his deep and thrilling voice, gaze upon his serene brow, and receive a revelation of his inmost heart. We cannot read them without knowing and loving the mind, from whose inspiration they proceeded. The great object of his life was the spiritual elevation of humanity; and, in his view, the means of its accomplishment was to infuse the spirit of Christ and his religion into the hearts of men. Such fervent love of man, such deep sympathy with Christ, such filial and noble conceptions of the great Father of all, are rarely united in any character; and these are so distinctly impressed on the whole face of his writings, that, in reading them, we feel that we are enjoying the intimate communion of an exalted and holy mind. Herder was strongly attached to the poetry of the Old Testament. He delighted to wander in the spicy groves of the East, but the rose of Sharon was more to him than all the trees of the wood. One of his most important and characteristic works, which was the dream of his youth, and the labor of his mature years, though left at last in an unfinished state, is the "Spirit of the Hebrew Poetry," of which Professor Marsh has given us a Translation. We ought to feel indebted to the literary enterprise and industry of an American scholar in undertaking and completing such a difficult task. Of the merits of the original work, it is not our purpose to say any thing here; but we are compelled to observe, that they find a very inadequate representation in this translation. In justice to Herder it ought to be stated, that he suffers much under the hands of Professor Marsh. The vivacity and animation which breathe from every page of the original are evaporated in the translation. The spirited and graceful style of Herder, in the composition of this work, would hardly be recognised in the new costume which is given to his thoughts. In several instances, which have fallen under our eye, we think that the translator has not rightly apprehended his author's meaning, or through haste or inadvertence has failed of expressing it distinctly. He often overlays the breathing life of the original with a thick shroud of words. In the translation of a less favorite author we should have been disposed perhaps to pardon even greater defects; but we are unwilling that a man like Herder should be judged of from an imperfect specimen, without pointing out its discrepancy with the original. * *In the above criticisms on this translation, we have no wish to detract from its real merits. Many passages of difficult construction are rendered with a beauty and force, which none but a person of uncommon skill in the use of language could have attained. We think it far superior to most attempts at translation from German into English which we have seen, especially of those made in this country; and parts of it are certainly creditable to the taste and ability of Professor Marsh. But we cannot think, that it gives the reader so complete an idea of Herder, as should be aimed at in a work of such importance. In proof of our remarks, we subjoin a few passages, which will show the nature of cur objections to the translation. We take first the beautiful introduction to the second Dialogue. "Die Morgenröthe war noch nicht angebrochen, als die beiden Freunde sich am bestimmten Ort, einer angenehmen Höhe von schöner Aussicht, zusammenfanden. Noch sahen sie alles formlos und in den Schleier der Nacht gehüllt vor sich liegen; da regte sich der Hauch der Nacht, und es erschien die liebliche Morgenröthe. Sie ging hervor, wie der Blick Gottes auf eine zu erneuende Erde; um sie schwebte die Herrlichkeit des Herrn und weihte den Himmel zu seinem prächtigen stillen Tempel. Je mehr sie sich erhob, je mehr hob und läuterte sich das goldne Blau; es sonderte sich von den Wassern, Nebel und Dünsten, die zur Erde fielen, bis es wie ein There is no one among the theologians of Germany, who occupies a more interesting position, in the great religious movement, which commenced in that country, about the middle of the last century, than Herder. He formed a connecting link between the old school of Lutheran Orthodoxy and the modern school of Rational divines. The progress of his own mind seems, in some degree, to mark the progress of himmlischer Ocean, wie ein Sapphir mit Golde durchwebt, dastand. Je mehr sie sich erhob, desto mehr hob sich die Erde; es theilten sich auf ihr die dunklen Massen, bis auch sie wie eine Braut dastand, geschmückt mit Kräutern und Blumen, und wartend auf den Segen Jehovens. Die Seele des Menschen heitert sich wie der Morgenhimmel; sie hebt sich aus dem Schlaf, wie die jungfräuliche Erde; keiner aber dieser angenehmen Augenblicke ist heiliger, als das Werden des Lichts, der Anbruch der Dämmerung." The nearly literal translation which we subjoin of this and the following passages will help our readers to judge of the correctness of our strictures on Professor Marsh. The morning dawn had not yet broke, when the two friends met at the appointed spot, a delightful eminence that commanded a beautiful prospect. As yet they saw every thing lie before them formless, and shrouded in the veil of night. Then the night-breeze stirred and the lovely dawn appeared. It came forth, like the glance of God, upon the earth, as it waited to be renewed. The glory of the Lord hovered around it, and consecrated the heavens as his magnificent and peaceful temple. As it rose higher and higher, the firmament of gold and blue rose also, and became purer; it separated itself from the waters, clouds, and vapors, which fell to the earth, until it stood there like a heavenly ocean, a sapphire interwoven with gold. As the dawn arose, the earth also seemed to rise. Its dark masses were divided, until it stood forth like a bride adorned with herbage and flowers, awaiting the blessing of Jehovah. The soul of man grows serene like the morning-heavens. It arises from sleep like the virgin earth, but none of these delightful moments is more holy than that of the approach of light, the breaking forth of the dawn. Professor Marsh's Translation. "The first rays of the dawn were not yet visible, when the two friends found themselves together at an appointed spot, a delightful eminence, that furnished a wide and beautiful prospect. They saw before them all the objects of nature lying yet formless and undistinguished, for the night had wrapped them up in its veil of obscurity. But soon the night-breeze sprang up, and the morning appeared in its loveliness. Its going forth was as if the Almighty had cast a reviving look upon the earth and renovated its existence; while his glory accompanied it and consecrated the heavens as his magnificent and peaceful temple, The higher it rose, the more elevated and serene appeared the golden firmament, that gradually purified itself from the subsiding waters, clouds, and vapors, till it stood displayed, as an upper ocean, an expanse of sapphire interwoven with gold. In the same manner also the earth seemed to rise up before them. Its dark masses became distinguished, and at length it stood forth like a bride adorned with herbage and flowers and waiting for |