MLR,96.3,200I 887 theextraordinary things whichGoethe(andlaterHerder) didwiththeGaelic specimen ofXemora? Whatmakes Macpherson interesting inthis context, andhas ledtohisbeing regarded as a precursor ofmodernism, isprecisely thedeliberate adoption ofa kind oftranslationese, orwhat Percy called the'studied affiectation of Erseidiom' inEnglish. Thefollowing chapter isa necessarily brief oneinwhich Holderlin's few overt reflections ontranslation areanalysed, inparticular the remarks toWilmans about hisSophocles andalsothe'Anmerkungen zurAntigona': thenotion of'correcting' theoriginal bybringing outwhatis left unsaid, thewayin which he seeshis translation as a 'rewriting' ofthesource text. Thechapter onHolderlin's poetic thinking inHomburg provides a refreshingly lucidexposition ofmatters ofoften hideous intrinsic complexity, though I would argue that hisconsideration ofwhat Holderlin meant by'dasLebendige inderPoesie'might havebeenextended to embrace hisChristology (after all,barely a month after the quoted letter toNeuffier, Holderlin writes a poeminwhich Christ is'derLebendige') andmore clearly sited within contemporary theology (Oetinger's ideavitae) and thegeneral Romantic fascination withsLife' (explored byM. H. Abrams). The subject ofthefourth chapter is thePindartranslation in whichHolderlin pushes'foreignization' to extremes, forcing German toadoptthesyntax andconstructions ofGreekand translating word for word. Ina sensitive analysis inwhich theextraordinary eXects arefinely examined, Louth shows howthe Pindar makes goodsense asanenactment ofHolderlin's poetics, enables a renewal ofhispoetic language andalsohelps him tocopewith hisownanxiety ofinfluence. Thecentral importance ofLouth's overall theme becomes most conspicuously apparent inthenext andlongest chapter ofthe book, 'Translation andRewriting', inwhich heshows how the activities of reworking andtranslation take placesidebyside, indeed almost cometobeoneactivity asthe techniques oftranslation enter fully into theprocesses ofwriting (p. I 55).Thisisin many waysthemost illuminating section for thegeneral reader, since itprovides almost certainly thefinest critical account todateofthelater Holderlin's striking (andformany, puzzling) obsession with breaking openand recasting beautiful 'finished' poems, theprivileging offlux overfixity. Thearguments, supported by readings ofoften stunning quality, cannot beadequately summarized here. Suffice ittosay, although theauthor doesnot labour the point, that allthose whohaveever beenirked bythestubborn refusal ofsomany critics, particularly inGermany, to seeHolderlin as thequintessential Romantic hesoobviously iswillfind much to comfort them here. Thefinal chapter isentitled 'TheMeanings ofTranslation' and eloquently sums up,restates andtakes forward theevolving argument ina series of mini-chapters with their ownsubheadings: 'Journeys', 'Gesprach', 'Translation and tragedy', 'Relation', "'Die Wanderung" ','Poetic doubt', and'ThePindar-Fragmente', the latter seen, appropriately, asthe 'culmination ofthe relationship between poetry andtranslation inHolderlin's work'. UNIVERSITY OF EDINBURGH HOWARD GASKILL Antisemitismus undjfudentum beiClemens Brentano. By MARTINA VORDERMAYER. (Forschungen zumJunghegelianismus, 4) Frankfurt a.M.,Berlin, Bern: Lang. Iggg.300pp.DM8g. Thisformidable study, originally a Munich thesis, isnotfor beginners. Thereader needs tobefamiliar with a wide range ofBrentano's works, including the devotional works, andwith thelandmarks ofBrentano scholarship, particularly thework of Wolfgang Fruhwald onthe later, post-conversion Brentano. Anyone thus forearmed Reviews 888 will benefit immensely from the volume ofdetailed, thorough, almost encyclopaedic scholarship that ispresented here with clarity andeconomy. Theauthor's overarching argument isthat Brentano should be associated, not with modern economic or racialanti-Semitism, butwiththeoldertradition of Christian anti-Judaism. In thistradition, theJewsare seenas having wilfully rejected Christ's offer ofsalvation andas condemned toa nomadic andmiserable lifeinwhich they serve as testimony tothetruth ofChristianity andas a dire warning towavering Christians. Though wemay nowdeplore this conception, and beembarrassed bythepassages inStJohn's Gospel onwhich itismainly founded, we needtorecognize, as Steven KatzhasdoneinhisIheHolocaust inHistorzcal Context (NewYork: Oxford University Press, I 994),that itdiXers from modern antiSemitism inenjoining pity for the Jews andprohibiting anyattempt toexterminate them, aswell asinits respect for theOldTestament. Within this framework, Brentano didnot scruple todraw onstandard anti-Jewish caricature, using types that gobacktoSturm undDrangdrama. (Hans-Joachim Neubauer's study ofthissubject) Xudenfiguren. DramaundTheater imfrahen I9. Jahrhundert (Frankfurt a.M.: Campus,I994), iS a surprising omission from the impressive bibliography.) Nordidheshrink from coarse satire onJews (andother targets) inhisDer Philister vor, inund nach der Geschichte, though there, asVordermayer stresses, hewasunder theinfluence ofhisfriend Arnim. Therange ofBrentano's responses toJudaism isdemonstrated bythe Marchen von Gockel, Hinkel und Gackeleia, where KingSolomon's ring forms the centre ofa network ofOldTestament legends and modern Jewry is typified by thethreemoney-minded 'Petschierstecher'. Brentano's devotional writings basedonthevisions ofAnnaKatharina Emmerick arelargely free from anti-Judaism, except inthepassages from Das bittere Leiden unseres Herrn iesuChristi where theJewsaremadetocursetheir posterity (as in Matthew 27:25); here Vordermayer suggests that hewasinfluenced bythetexts of theOberammergau Passion Play. Although Vordermayer's arguments, especially those about Brentano's suggestibility , occasionally verge onspecial pleading, shedoesinmy view make a reasoned casethat Brentano wasnotmotivated byanyconsistent animus against Jews or Judaism. The casecouldhavebeenstrengthened...