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350 The Jewish Quarterly Review.

DR. STEINTHAL'S ESSAYS.

Zu Bibel und Beligionsphilosophie. By Professor H. Steinthal.
(Berlin : Reimer. 1890.)

Some time ago I drew up and published a list of the Jewish celebrities
of the last century. I remember wondering at the time what would
have been said if I had dared to place the living ones iu what I
thought to be their order of merit. But certainly among the first
two or three would have come the name of H. Steinthal. He is,
next to Wundt, the most distinguished psychologist in Germany. He
is co-founder with Professor Lazarus of the science of Vollterpsycho-
logie. He is the greatest living authority on the intricate question oE
the origin of language ; indeed, on the whole range of questions con-
nected with the philosophical and psychological bases of Philology,
he is the firgt authority in Europe. Besides this, he is the only writer
on Ethics in contemporary Germany whose views are known or con-
sidered outside the Fatherland. In Old Testament criticism, again,
he has made his mark ; in particular, his paper on the Samson saga
is almost the sole relic of the celebrated sun-myth theory that still
remains unassailed.

The papers collected in his latest work, the one before us, touch
upon many sides of Steinthal's very many-sided activity ; but their
title, Za Bibel und Beligionsphilosophie, indicate their main topics.
Thus we have the Narrative Art of the Bible, the Sublime in the
Scriptures, the Creative Myths of Genesis, besides special studies of
Lamentations and Balaam, which are clearly contributions " zu Bibel."
The other part of the title is represented by essays on Truth and
Evolution, on Myth and Religion, and on the Origin and Meaning
{Wesen) of Monotheism. But besides these essays, there are others, not
so closely covered by the title, that seem to me to deserve even greater
attention than any of these. Two of these are subtle and penetrating
psychological studies on Devotion and on Humility ; the others are on
Tolerance and on Prejudice. These form, both in style and matter,
the gems of the collection, and give characteristic examples of Pro-
fessor Steinthal's style and method.

Before, however, speaking more particularly of these, some words
should be given to the other essays of the book which I only put in the
second place, not because I admire them less, but because I consider
the others more characteristic. It is always interesting to come across
an expert on ground where he is somewhat less at home than in his
specialty. One fancies one sees the man under such circumstances
an und fur sich, "as in himself he really is," to use Matthew Arnold's
characteristic Englishing of the German technical phrase. And a

Gritkal Notices. 331

very pleasant acquaintance Professor Steintbal proves himself to
be, when found off the beaten track. For one thing he -writes a
German that can be read, an almost unique phenomenon among German
philosophers. It is, indeed, remarkable that almost the only German
■writers of note who have had anything of French grace and lucidity
about them have been Jews. Mendelssohn, Borne, Heine, wherever
the German tongue resounds, these carry off the palm for lucid and
easy-flowing prose. Professor Steinthal shares in great measure in
this Semitic lucidity, which not even anti-Semites will put down to the
bad side of Jewish influence. Without any straining after epigram.
Professor Steinthal's exposition is as clear as a running brook, and in
like manner often deceives one as to the depth of the stream.

According to Professor Steinthal, this lucidity has been con-
spicuous among Jews from Bible times, at least as regards nan-ative
style. He points out how effectively the Bible tells a story in the
fewest possible words, selecting, as examples, the election of Jehu, the
rumours of Joseph's death reaching Jacob, and the sacrifice of Isaac.
For my own part, I think the epic skill of the Judaic narrators
comes out still more strongly in a passage like that of the death of the
Shunamite's son (II Kings, iv. 8-37). Theory of the sun-stricken lad,
" My head ! my head ! " has always had a special appeal to me.

Another of Professor Steinthal's Biblical essays deals with the
Biblical sublime, and here he shows that it is not for nought that he
has gained such fame as a psychologist. English psychological
language makes it almost impossible to render into English the four
elements of the sublime, according to Steinthal: — " Euhe des Gemiits,
Idealitat des Gefiihls, Klarheit des Bewusstseins und Fiille bei Form
des Inhalts." Perhaps we may paraphrase it somewhat as follows :
— In presence of the sublime our mood is calmed, yet our spirits
are aroused and our outlook widened, we see clearly, yet know we
see not all. This is the sublime regarded from the subjective side ;
from the objective point of view a certain amount of simplicity and
clearness of outline strikes Steinthal as one of the sine qua non's of
" Das Erhabene," and then he goes on to give examples of this in the
Bible. One of his most striking remarks is upon the religious use of
phrases like " our God," " my God," which M. Renan found so heno-
theistic. Steinthal points out that the use is peculiar to the Hebrews ;
neither Greeks nor Germans ever speak of "our Jupiter," '"our
Odin."

These examples must suffice as specimens of Steinthal's Biblical
literary criticism, a subject practically in its infancy. Overmuch as
the Bible has been written about, its literary qualities are scarcely
ever touched upon. Even Professor Cheyne, who shows in other
respects so fine a literary taste and tact, rarely or never treats of the
VOL. III. Z

352 The Jewish Quarterly Review.

Biblical books from the literary point of view. It would be well if
he or others would touch on this side of the Bible's greatness, one of
the secrets of its appeal to many folk who fail to be touched by forms
of religious thought, so different from the contemporary, or requiring
such historic imagination for its identity to be seen.

As a sample of Steinthal's philosophy of religion, to which we
must now turn, the lecture on " Eeligion and Myth" will amply serve
our turn. His views on religion are akin to those of Professor Seeley
and the Broad Church generally. Religion is the feeling for the
Infinite, for the Divinity within us, and for aU without us that re-
presents the Infinite or the Divine ; hence it is the source of all
pleasure in the ideal strivings of science, the symbols of art and the
ideals of duty. G'est magnifique mais ce n'est pas le dogme, some will
say, and indeed Professor Steintbal is here by no means so clear, lee
us say the word, by no means so sincere as is his wont. More harm
is done to religion by such vague vapourings than by all the
blasphemies that ever were. In opposition to this definition of
religion stands out Steinthal's definition of myth as a. form of thinking
and expression (" Denk- und Darstellungsform "), which is gone through
by all peoples and by all persons in their attempts to grasp the Infinite
or the Divine. This enables Professor Steinthal to produce some
pretty contrasts between the finite form of religion, the myth, and
the eternal and infinite substance of it. Pretty, but somewhat vague
and not too light-giving, is here the verdict towards which one is
tempted.

But whether one agree with Professor Steinthal or not — and it will
be observed that I dare to disagree with him at times — there can be
no doubt about one thing. These essays put Professor Steinthal's
meaning clearly and attractively. One knows ac least what one is
called upon to agree with. This is a rare enough quality in philosophic
essays to call for grateful notice when one does meet with it. The
distinctions may often be subtle, but they are always clear and clearly
expressed, with pertinent examples and definite sign-posts in the
argument.

These qualities are shown at their highest pitch of perfection in the
four Essays I selected for special commendation at the beginning of
this notice. They are specially interesting, I think, for their distinctly
Jewish tone. Fortunately, for some reasons, unfortunately for others,
men may write on the Bible, or on religious philosophy, without
being Jews, or knowing much of what Jews think on such subjects.
But no one but a Jew, I fancy, could have thought the thoughts and
felt the feelings that find such clear expression in Professor Stein-
thal's essays on "Devotion, Humility, Tolerance, and Prejudice." The
very titles are an epitome of Jewish history, and the feelings they

Critical Notices. 353

imply, are at the root of the special Jewish riBos. No wonder, perhaps,
that so good a Jew as Professor Steinthal is at his best in dealing with
such specifically Jewish subjects. I should be defeating my own object
if I were to go into any detail with regard to these essays of Professor
Steinthal. I hope to induce some of the readers of this Review to
become readers of the Essays. I shall not, therefore, attempt to
put them in such a position that they can do without reading them.
One word only I will say that will appeal to such of the Jewish
clergymen of England as are interested in the art of sermon writing.
These Essays of Professor Steinthal — and this remark applies to all of
them, though more especially to the selected four — these Essays are
something more than essays : they are lay sermons.

Joseph Jacobs.

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