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The Wolffian, Eberhard of Halle, founded a special journal for the purpose of opposing the Kantian philosophy: the Philosophisches Magazin, 1789, continued from 1792 as the Philosophisches Archiv. The Illumination collected its forces in the Philosophische Bibliothek, edited by Feder and Meiners.
Since a German translation appeared in the following year , the German reviews do not, in the main, concern themselves with the English original. The Neues Bremisches Magazin, however, censures the book quite severely, but the Neue Bibliothek der schönen Wissenschaften welcomes it with unquestioning praise.
The detailed reasons for our opinion that Serbal is the Sinai of the Scriptures, which Lepsius expressed before its and others share with us may be found in our works: "Durch Gosen zum Sinai, aus dem Wanderbuch and der Bibliothek." 2 Aufl. Leipzig. 1882. Wilh. They pressed cautiously forward; for the remainder of the defeated Amalekites might be lying in ambush.
The detailed reasons for our opinion that Serbal is the Sinai of the Scriptures, which Lepsius expressed before its and others share with us may be found in our works: "Durch Gosen zum Sinai, aus dem Wanderbuch and der Bibliothek." 2 Aufl. Leipzig. 1882. Wilh. They pressed cautiously forward; for the remainder of the defeated Amalekites might be lying in ambush.
Bibliothek der neuesten und wichtigstien Reisebeschreibungen. Von M.C. Sprengel. Weimar, 1801. &c. 22 vols. 8vo. There are many other collections in German; the best of which are noticed by Ersch, in his Literatur der Geschichte und deren Hulfswissenschaften. Leipsic, 1813. Samling af de beste og nyeste Reise-beskriveler. Copen. 1790 5. 12 vols. 8vo. Danskes Reise-iagttagelser.
The German rendering was by Johann Gottfried Gellius, and the title was “Yorick’s Nachgelassene Werke.” The Deutsche Bibliothek der schönen Wissenschaften does acknowledge the doubtful authorship but accepts completely its Yorick tone and whim “one cannot tell the copyist from the original.” Various characteristics are cited as common to this work and Yorick’s other writings, the contrast, change, confusion, conflict with the critics and the talk about himself.
In the meantime Swiss piety and Swiss devotion to things English had been instrumental in bringing out a translation of Sterne’s sermons, the first volume of which appeared in 1766. The Swiss translation was occasioned by its author’s expectation of interest in the sermons as sermons; this is in striking contrast to the motives which led to their original publication in England. The brief preface of the translator gives no information of Sterne, or of Shandy; the translator states his reasons for the rendering, his own interest in the discourses, his belief that such sermons would not be superfluous in Germany, and his opinion that they were written for an increasing class of readers, “who, though possessed of taste and culture and laying claim to probity, yet for various reasons stand apart from moral instruction and religious observance.” He also changed the original order of the sermons. The first part of this Swiss translation is reviewed in the Allgemeine deutsche Bibliothek in the first number of 1768, and hence before the Sentimental Journey had seen the light even in London. The review is characterized by unstinted praise: Sterne is congratulated upon his deviation from the conventional in homiletical discourse, is commended as an excellent painter of moral character and situations, though he abstains from the use of the common engines of eloquence. His narrative powers are also noted with approval and his ability to retain the attention of his hearers through clever choice of emphasized detail is mentioned with appreciation. Yet in all this no reference is made to Sterne’s position in English letters, a
The Neue Bibliothek der schönen Wissenschaften purposely delays a full review of the book because of the promised translation, and contents itself with the remark, “that we have not read for a long time anything more full of sentiment and humor.” Yet, strangely enough, the translation is never worthily treated, only the new edition of 1771 is mentioned, with especial praise of Füger’s illustrations.
The exact amount and the nature of Bode’s divergence from the original, his alterations and additions, have never been definitely stated by anyone. The reviewer in the Allgemeine deutsche Bibliothek is manifestly ignorant of the original. Böttiger is indefinite and partisan, yet his statement of the facts has been generally accepted and constantly repeated. He admits the German coloring given the translation by Bode through German allusions and German word-plays: he says that Bode allowed himself these liberties, feeling that he was no longer dealing with Sterne, a
This was at the time of Wieland’s early enthusiasm, when he was probably contemplating, if not actually engaged upon a translation of Tristram Shandy. “Thy fate of yore” in the second line is evidently a poetaster’s acceptation of an obvious rhyme and does not set Yorick’s German experience appreciably into the past. The translator supplies frequent footnotes explaining the allusions to things specifically English. He makes occasional comparison with German conditions, always with the claim that Germany is better off, and needs no such satire. The Hallische Neue Gelehrte Zeitungen for June 1, 1769, devotes a review of considerable length to this translation; in it the reviewer asserts that one would have recognized the father of this creation even if Yorick’s name had not stood on its forehead; that it closely resembles its fellows even if one must place it a degree below the Journey. The Allgemeine Deutsche Bibliothek throws no direct suspicion on the authenticity, but with customary insight and sanity of criticism finds in this early work “a
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