Research into traditional China at German universities began in the early nineteenth century. It took several decades, however—until after the unification of Germany in 1871—positions at the universities of first Leipzig and then Berlin and Hamburg to be established in order to professionalize traditional China studies. The third and fourth decades of the twentieth century saw a rapid expansion, but Nazi rule between 1933–1945 led to massive emigration of German sinologists. This article looks into the details of this development and the disastrous consequences it had for German sinology. It then proceeds to the new beginnings made after World War II when some emigrants returned to Germany from China. East Germany lost many sinologists, who left the GDR when the Berlin wall was built. The article finishes with the challenges that a politically important China presents to traditional sinology.

The National Library of Spain (Biblioteca Nacional de España, BNE) is the head of the Spanish library system. It holds all books published in Spain, and also several collections of different types, including the Music and Audiovisuals Department's sound recordings and sheet music. Its Department of Bibliographic Control of Periodicals catalogues both newspapers and magazines. In addition, the BNE offers a number of online services including the Hispanic Digital Library (Biblioteca Digital Hispánica, BDH) and the Digital Newspaper Library (Hemeroteca Digital, HemD). The BDH, was created in 2008 and currently provides free and open access to more than 220,000 digitized documents, including recordings and scores.1 In contrast, HemD, which is part of the BDH, focuses on the public dissemination of the digital collection of Spanish historical presses.2 It currently offers around 2,500 titles and more than 70,000,000 pages.3 Newspapers and magazines are available in PDF format and searches are facilitated by OCR (Optical Character Recognition).

Following several attempts to fashion a broad-based national church from the Church of England by reforming the Act of Uniformity (1662), the failed Comprehension Bill that accompanied the Toleration Act (1689) was the final such proposal tabled in Parliament. Although historians have examined moments when comprehension reappeared in eighteenth-century confessional discourse, less attention has been paid to connecting these moments within England's long Reformation and to explaining why the prospects for comprehension remained so dim. Its supporters claimed the Elizabethan via media in church and state to fashion a national church within a godly commonwealth by uniting Anglicans with “moderate” Dissenters. However, the High Church campaign against the practice of occasional conformity meant that comprehension ceased to be a viable political proposition by the time of the Tory landslide of 1710 and the passage of the Occasional Conformity Act (1711). The development of the culture of “free enquiry” among Dissenters further widened the gulf between them and the establishment, reinforcing the aspiration of the established church's Whig leaders for harmonious coexistence rather than unity. Despite its failure as a political proposition, Whig churchmen and moderate Dissenters continued to idealize comprehension due to their (albeit loosening) Hookerian commitment to unity in church and state.