 Although Schlegel himself denied that he had developed a translation theory (IB: I, 256), many of his texts are devoted to the analysis of existing translations (such as Voss’s and Bürger’s translations of Homer) as well as to the commentary on his own work as translator. Schlegel was almost certainly influenced by the work of Johann Gottfried von Herder, but his decision to avoid the elaboration of a systematic translation theory can be interpreted as the result of a very precise theoretical position, namely that each text requires a different procedure for its translation. As he affirmed in the commentary to his Bhagavad-Gita translation, it all depends on the relation between the two languages (IB: I, 256). In other words, for Schlegel, a translation theory as such is uninteresting unless it involves the exposition of the actual work undertaken with the texts, i.e., with the original text as well as with all the existing translations. Consequently, Schlegel’s commentary and his suggestions concerning Voss’s translation of Homer are accompanied by a very detailed analysis of the Greek text together with a comparative study of Voss’s and Bürger’s versions. Likewise, in his Über die Bhagavad-Gita, Schlegel analyzes all the different ways in which a particular word (such as ‘yoga’ or ‘dharma’) has been translated, creating thus a history of the translation. And although his commentaries appear as a work in progress, they show a very precise and carefully conceived methodology which was mostly valuable for other translators and translation theorists. Very much as a critique and response to Voss, Schlegel’s translations need to be understood as an example of the so called “paradigm shift” (cf. Robinson 1991 and Bernofsky 1997) that was taking place within translation theories.