the brilliant success of the university during its early decenniums, and the commanding position which it assumed from the very first among the German seats of learning, was very much due to the genius of Schleiermacher, both as an original thinker and an eloquent professor. To his academic employments, which included the office of university preacher, he added others which greatly extended the sphere of his influence and usefulness. He was for several years attached to the educational department of the ministry of the interior, and in 1814 he became secretary of the Royal Academy of Sciences, to which he contributed many valuable philosophical papers. He had now reached the zenith of his official life, and had still a twenty years' course of high public usefulness before him. They were years of indefatigable labour, of constant intellectual, theological, and spiritual progress, and of immense literary fecundity. As a preacher, as a professor, and as an author, he was alike highly distinguished; always like himself, and always unlike everybody else—conspicuously independent, individual, or, to use his own favourite term, subjective. Whatever he took into his own thoughts from the thoughts of others (and he loved nothing so much as colloquial interchange of thought), was reproduced with the sharp imprint upon it of his own strongly-marked idiosyncrasy. Speaking of his intellectual habits, Lücke, who was one of his most eminent disciples, remarks that "the natural rapidity and certainty of his mental movements goes a great way to explain the immense extent of what he accomplished and produced. What he wrote for the press had been previously so well considered and prepared, even with regard to the form, that (since he always possessed at the same time a mastery of language) he never had occasion to strike out anything. None of his sermons—none of his lectures cost him more than the time which was requisite for a thorough meditation. A small scrap of paper sufficed for his memoranda, even in lectures such as those upon the history of philosophy. Thus in every labour, by his various proficiency, he saved time and spirits for new intellectual acquisitions and new exertion. His bodily constitution was naturally weak and delicate, and sickly too. But what a mastery he exercised over it; compelling it, even in its sickly states, to be the servant of his mind! This Socratic mastery and might of the spirit over the body was a part of his inmost nature, and secured to him in age that renewed youth with which, even to his latest breath, he maintained so lively a participation in both in the earnest labour and in the cheerful enjoyment of life."
It is well known that Schleiermacher's theological teaching, as a professor and as an author, is continually referred to in Germany as having introduced a new epoch in the theology of the German protestant church. Lücke observes that "he apprehended very early the great problem of uniting, without confusion, without mutual injury and hindrance, free scientific investigation with that piety which is governed by the word of God and of Christ, in such a manner that the contradiction and hostility in which they had become involved by the movements of the age should increasingly disappear. The solution of this problem was most strictly the work of his whole life." "He founded a school, inasmuch as, especially from his first appearance as a teacher of theology and preacher at Halle, he assembled around him and attracted to him, by means of his discourses and writings, a multitude of enthusiastic hearers and admirers, who, raised and animated by him, wrought and are yet working in his spirit. But if he has founded a school in this sense, he has not done so in any other. He never wished to found that kind of school which, with conscious purpose, makes its appearance as a party, secludes itself within a certain fixed method, and excludes every modifying influence from without. For this, notwithstanding all the strength and keenness of his subjectivity, his regard for the church and for science was too high, his intellect too free and too comprehensive. His chief object was to form every one to be a seeker after truth in earnestness and love, to make the individuality of each so free and vigorous that he should be able freely to possess the truth after his own fashion. Free, independent disciples were what he sought to attract. Slavish repeaters and imitators inspired him with disgust." His two principal works in scientific theology were the following—"Kurze Darstellung des Theologischen Studiums" (Brief outline of Theological study), first published in 1811; "only a few sheets," exclaims Lücke, "but a whole world of new thoughts." This work has been translated into English, with a version prefixed of Lücke's Reminiscences of Schleiermacher, by William Farrer, LL.B., published in 1850, to which we are indebted for the quotations given above. "Darstellung des Christlichen Glaubens nach den Grundsätzen der Evangelischen Kirche" (Exhibition of the Christian Faith, according to the principles of the Evangelical Church), the first edition of which appeared in 1821-22, and the second in 1830-31. This was the author's chief work, and his most important legacy to posterity. "I do not know anything which one could place by the side of it, in regard to historical importance," says Lücke, "except perhaps in its day the Institutio Religionis Christianæ of John Calvin." This is strong language, and we quote it as a German estimate, without accepting it as the truth. Probably if Lücke had written his Reminiscences now, instead of immediately after the death of Scheiermacher, he would have expressed a more moderate opinion: for though thirty years have not yet elapsed since that event, Schleiermacher has already ceased to be the acknowledged master of any of the theological schools of Germany, in regard to his positive dogmatic teaching; although it is confessed on all sides that his teaching formed an important theological epoch, and that the effects of his influence are still strongly felt, and will long continue to be so. In addition to these and other works, he was the author of many admirable papers contributed to the Theologische Zeitschrift, conducted by him, along with De Wette and Lücke, from 1818 to 1822; and to the Studien und Kritiken, a theological quarterly, which owed much of its early success to his contributions, while its spirit in the first instance was entirely derived from his characteristic teaching. He survived till the 12th of February, 1834, when he was carried off after a short illness by inflammation of the lungs. His manuscripts were left to the care of his disciple and friend Jonas, but have not all even yet been given to the world. Till this work is completed, it is felt in Germany that a complete life cannot be undertaken. An autobiography brought down to 1826 appeared in Niedner's Zeitschrift für die historische Theologie in 1851; and two collections of letters have also been published—one in 1852 and another in 1858, entitled "Aus Schleiermacher's Leben," in 2 vols., which throws a great deal of interesting light upon his earlier life. A very elaborate article upon his life and writings will also be found in Herzog's Real-Encyklopädie; and interesting extracts from his letters and works in Elisa Maier's Friedrich Schleiermacher, just published, which is interesting as a woman's estimate of a personality which, in addition to all its other rich endowments, was remarkable for an element of almost feminine tenderness and delicacy of feeling, combined in unwonted union with a full development of manly strength and self-reliant independence. The truth is, the chief use of his teaching had been to serve the purpose of a viaduct across the gulf which had opened to many educated minds in Germany between science and christian faith; but in the rapid progress of the train the viaduct is soon left far behind. Many men in Germany now speak of Schleiermacher's errors and shortcomings who were not sensible of these a quarter of a century ago; and this fact should be remembered by those who are seeking to extend the influence of his teaching in our own country.—P. L.
SCHLOEZER, August Ludwig von, a celebrated German historian, was born at Jagststedt, in the then principality of Hohenlohe, 5th July, 1735. Having lost his father, a clergyman, in early childhood, he was educated by his grandfather, and then prepared for the church in the universities of Wittenberg and Göttingen. At the same time he devoted much time and energy to the study of oriental languages, as he had formed a grand project of travelling through Asia. After the completion of his academical course, he became private tutor at Stockholm and Upsala, where he published his "History of Commerce," originally written in Swedish. At Upsala he also followed the botanical course of Linnæus; and on his return to Göttingen in 1759 he began the study of medicine, inasmuch as he thought both botany and medicine necessary requisites to his intended travels. With the same view he accepted the situation of private secretary to the Russian historiographer Müller, which was offered him when he was just on the point of taking his medical degree. During his stay at St. Petersburg he had nothing more at heart than to acquire the Russian language; he was altogether an excellent linguist, and understood no less than sixteen languages. He, however, disagreed with Müller, and wished to return to Germany, but was refused permission by government, and appointed to a professorship in the St. Petersburg academy. In 1767 he was
