THE NEW SCHAFF-HERZOG
last year of his life, and by that of Franz Buchholz of Wellbergen in Westphalia, who gave a considerable fund for the education of Hamann's children. In 1784 the Princess Galitzin was won for the positive faith of Christianity by his writings and also honored Hamann with her friendship.
Hamann's importance lies in the fact that after a dead orthodoxy he asserted the spontaneity of a personal religious spirit and, after the subjectivity of Pietism, pointed to the universally human. The real essence of his spiritual tendency is to be found in the Christianity of Luther, as expressed in his personal life of faith and in his works, especially in his catechisms and in the prefaces to the Epistle to the Romans and to the Psalms. Three periods in his literary activity may be distinguished — first his period of storm and stress (1759-64), in which he was confronted chiefly with classical and esthetical subjects. In the second period (1772-76) he occupied himself chiefly with the philosophy of language. The third period (1779-86) was the glorification of Evangelical Christianity as the religion of the facts of revelation and the gifts of grace. His principal works (all of few pages) are: Sokratische Denkwurdigkeiten (1759) and its apologetico-satirical postlude Wolken (1761), a combination of skepticism and childlike faith; Kleeblatt hellenistischer Brief e (1761); Msthetica in nuce (1761); Kreuzzilge des Philologen (1762); Essai a la mosaique (1762); Des Ritters von Rosenkreuz letzte Willensmeinung uber den gottlichen und menschlichen Ursprung der Sprache (1772); Philologische Einfalle und Zweifeluber eine akademische Preisschrift (1772); Beilage zu den Denkwurdigkeiten des seligen Sokrates (1773); Koyf^Traf (1779); Metakritik uber den Purismum der reinen Vernunft (1781?), against the rationalism of Kant. His most mature theological work is Golgatha und Scheblimini [Ps. ex. 1], Erniedrigung und Erhohung, Christentum und Luthertum (1784), which was directed against Moses Mendelssohn's Jerusalem oder religiose Macht und Judentum (1783). F. Rothe edited Hamann's Sdmmtliche Schriften (8 vols., Berlin, 1821-43).
(F. Arnold.)
Bibliography: F. Schlegel, in Deutsches Museum iii (1813), 33-52; C. H. Gildemeister, J. G. Hamanns Leben
und Schriften, 3 vols., Gotha, 1857; idem, Hamann-Studien, ib. 1873; R. Rocholl, Johann Georg Hamann, Hanover, 1869; A. Bromel, Johann Georg Hamann, Berlin, 1870; J. Disselhoff, Wegweiser zu J. G. Hamann, Elberfeld, 1871; G. Poel, Johann Georg Hamann, 2 parts, Hamburg, 1874-76; J. Claassen, Johann Georg Hamanns Leben und Werke, 3 vols., Gutersloh, 1878-79; G. C. B. Piinjer, Geschichte der christlichen Religionsphilosophie, i. 451-461, Brunswick, 1880; J. Minor, J. G. Hamann in seiner Bedeutung fur die Sturm- und Drangperiode, Frankfort, 1881; R. Grau, Hamanns Stellung zu Religion und Christentum, Gutersloh, 1888; Lettau, in Mitteilungen der Comenius- Gesellschaft, ii (1893), 201-213.
HAMATH. See Syria.
HAMBERGER, JULIUS: German Protestant; b. at Gotha Aug. 3, 1801; d. at Munich Aug. 5, 1885. He was educated at Munich and Erlangen, and in 1828 was appointed Protestant teacher of religion at the military school and in the school for pages at Munich, where he remained more than fifty years He found time to develop an extensive
literary activity. It had been his early desire to find the true relation between reason and revelation in order to prove that the divine truth as revealed in the Bible is at the same time the only truth of reason. He heard Schelling's lectures on the philosophy of mythology and on the philosophy of revelation; but it was not until he came into personal contact with Franz von Baader that he found what he had missed in Schelling — the truth that the product of the evolution of the principle of nature in God is not the world, but God's own glory and corporeality, while the world itself is a freely created image of divine glory. The elements of Baader's theosophy Hamberger found in Jakob Bohme (q. v.), and on the basis of Baader and Bohme Hamberger wrote a great number of works in which he tried to show the fundamental unity of Biblical revelation and reason. His first important work was Gott und seine Off enbarungen in Naturund Geschichte (Munich, 1836; 2d ed., Gutersloh, 1882), which he condensed and adapted in his Lehrbuch der christlichen Religion (1839; 3d ed., with the title Die biblische Wahrheit in ihrer Harmonie mit Natur und Geschichte, 1877). In 1844 appeared Die Lehre des deutschen Philosophen Jakob Bohme in which he tried to explain and popularize the writings of this obscure philosopher. With the same aim he edited the Selbstbiographie of the theosophist F. Christoph Oetinger (Stuttgart, 1845) and his Biblisches Worterbuch (1849) and translated his Theologia ex idea vitce, with explanatory notes (1852). He also made special researches in Christian mysticism, the results of which may be seen in his collection Stimmen aus dem Heiligtum der christlichen Mystik und Theosophie (2 vols., 1857) and edited a revised version of Tauler's sermons (1864). Of other works may be mentioned Physica sacra (1869), anthologies of the writings of F H. Jakobi (1870) and Johannes von Muller (1870). Christentum und moderne Kultur (3 vols., Erlangen, 1865-75) is a collection of his numerous treatises and essays which appeared in periodicals.
(WlLHELM PREGEKf.) Bibliography: J. Hamberger, Erinnerungen aus meinem Leben, Stuttgart, 1882; Allgemeine evangelisch-lutherische Kirchenzeitung, 1885, no. 49.
HAMBURG: A free city of Germany, forming one of the states of the German Empire. It lies on the Elbe, about 70 miles from its mouth, has a land area of 157 square miles, and a population (1906) of 886,798, of whom 90 per cent are Evangelical Lutherans. The Roman Catholics number about 35,000, the Jews some 20,000, the German Reformed about 10,000, and other denominations, including Baptists, Methodists, Anglicans, Mennonites, and French Reformed, about 10,000. There is now no formal connection between Church and State in Hamburg.
Hamburg became definitely Lutheran with (he
introduction of the Bugenhagen church order in
1529 (see Bugenhagen, Johann) and
Church remained such till its occupation by