Fine goat herder you are.
And the scholars of the Netherlands combined to do him honour; even Herder regarded him as a greater poet than Horace.
The murder of Kotzebue by Karl Sand, however, shocked him out of his extreme revolutionary views, and from this time he tended, under the influence of the writings of Hamann and Herder, more and more in the direction of conservatism and romanticism, until at last he ended, in a mood almost of pessimism, by attaching himself to the extreme right wing of the forces of reaction.
By Ehrle and Denifle, 1885, &c.); publications of the Franciscans of Quaracchi (list to be obtained from Herder, Freiburg im Breisgau); and the two series edited by Paul Sabatier, Collection d'etudes et de documents sur l'histoire religieuse et litteraire du moyen age (5 vols.
(1719-1790), who served in the Prussian army under Frederick the Great, is chiefly famous as the husband of Caroline (1721-1774), "the great landgravine," who counted Goethe, Herder and Grimm among her friends and was described by Frederick the Great as femina sexu, ingenio vir.
After holding minor educational posts, he obtained in 1791, through the influence of Herder, the appointment of rector of the gymnasium at Weimar, where he entered into a circle of literary men, including Wieland, Schiller, and Goethe.
Taking up the idea of a divine education of the human race, which Lessing and Herder had made so familiar to the modern mind, and firmly believing that to each of the leading nations of antiquity a special task had been providentially assigned, Ewald felt no difficulty about Israel's place in universal history, or about the problem which that race had been called upon to solve.
JOHANN GOTTFRIED VON HERDER (1744-1803), one of the most prolific and influential writers that Germany has produced, was born in Mohrungen, a small town in East Prussia, on the 25th of August 1744.
Like his contemporary Lessing, Herder had throughout his life to struggle against adverse circumstances.
There he came under the influence of Kant, who was just then passing from physical to metaphysical problems. Without becoming a disciple of Kant, young Herder was deeply stimulated to fresh critical inquiry by that thinker's revolutionary ideas in philosophy.
This writer had already won a name, and in young Herder he found a mind well fitted to be the receptacle and vehicle of his new ideas on literature.
There he enjoyed the society of Goethe, Wieland, Jean Paul (who came to Weimar in order to be near Herder), and others, the patronage of the court, with whom as a preacher he was very popular, and an opportunity of carrying out some of his ideas of school reform.
While much that Herder produced after settling in Weimar has little value, he wrote also some of his best works, among others his collection of popular poetry on which he had been engaged for many years, Stimmen der Volker in Liedern (1778-1779); his translation of the Spanish romances of the Cid (1805); his celebrated work on Hebrew poetry, Vom Geist der hebrdischen Poesie (1782-1783); and his opus magnum, the Ideen zur Philosophie der Geschichte der Menschheit (1784-1791).
Lessing was the exponent of German classicism; Herder, on the contrary, was a pioneer of the romantic movement.
Herder was thus an evolutionist, but an evolutionist still under the influence of Rousseau.
This historical idea was carried by Herder into the regions of poetry, art, religion, language, and finally into human culture as a whole.
In the region of poetry Herder sought to persuade his countrymen, both by example and precept, to return to a natural and spontaneous form of utterance.
His own poetry has but little value; Herder was a skilful verse-maker but hardly a creative poet.
Herder had a genuine appreciation for early German painters, and helped to awaken the modern interest in Albrecht Diirer.
By his work on language Uber den Ursprung der Sprache (1772), Herder may be said to have laid the first rude foundations of the science of comparative philology and that deeper science of the ultimate nature and origin of language.
" If," Herder says, " it is incomprehensible to others how a human mind could invent language, it is as incomprehensible to me how a human mind could be what it is without discovering language for itself."
Herder defines human history as " a pure natural history of human powers, actions and propensities, modified by time and place."
The Ideen shows us that Herder is an evolutionist after the manner of Leibnitz, and not after that of more modern evolutionists.
It is worth noting, however, that Herder in his provokingly tentative way of thinking comes now and again very near ideas made familiar to us by Spencer and Darwin.
Herder is more successful in tracing the early developments of particular peoples than in constructing a scientific theory of evolution.
Von Herder was court preacher here from 1771 to 1776.