tive, he subsequently translates a volume of Blair's sermons. Resigning his tutorship, he enters the pastorate at Landsberg in 1794, where he remains two years. This closes the period of his tutelage in philosophic Illuminism. He is beginning to break away from it, and is soon to come under the influence of another phase of Illuminism. During the next six years we find him in Berlin, and the period of eight years, from 1796 to 1804, six years in Berlin and two in the pastorate at Stolpe, was the most important, as it was the most intense, period of his intellectual life, supremely significant for his entire future. He has passed through the mystical and the philosophical phases of his development; we now come to what may be called its artistic phase.

3. At Berlin Schleiermacher was brought into intimate relations with the so-called Romantic school in literature, of which Goethe and the Schlegels were prominent representatives. Romanticism, although it involved a break with Illuminism in its return to the past, was yet closely connected with it and may be called a literary or artistic phase of it. It was characterized by great rhetorical enthusiasm, patriotic enterprise, and especially by the diligent study and semi-poetic interpretation of history in the light of modern ideas. Its influence upon Schleiermacher in a social, literary, and in general artistic, way was great. Under its inspiration he enters the field of authorship. During the period of his tutorship we find already the stirring and the culture of new artistic impulses and aspirations. Then for the first time apparently he is brought into relation with refined and cultivated women of the world. With strong, manly traits, there was still much in his constitution that was

feminine, and he coveted the society and the friendship of such women. He understood the heart of woman as few did, and association with this cultivated nobleman's family was fit preparation for his Berlin life of social and literary activity, in which he became prominent as member of a club composed of some of the most cultivated men and women of his day. Here in this family life he finds his latent gift for music. Here he begins to cultivate his literary tastes, and they have influence in modifying his philosophic conceptions. And all this began to make itself manifest in his preaching. He had carried from the university his native individualism that had been intensified by the spirit of free inquiry which characterized the Illumination. We find him in sympathy with the French Revolution. In the social circle of the Romanticists in which he moved in Berlin during these six years he finds lax views of family life. It was an age of revolutionary opinion, even with respect to domestic relations, and prudery and devotion to conventional standards were not among the virtues of Berlin social life. Schleiermacher was himself a man of spotless purity of personal character and life, but under the influence of the free thought of this Romanticist circle and of his own individualistic and unconventional standards, we find him complicated with respect to domestic questions in ways that he subsequently did not approve, and which cannot be approved in any age, however revolutionary, by any lover of social order. But they are after all a testimony to the lofty idealism of the man and to the purity of his spirit, even if they show a lack of practical wisdom and of respect for the conventionalities of life. These complica

not only for himself, but in others. This is the basis for his estimate of friends. "For his intellect alone," he writes, "I love ho man. Schiller and Goethe are two mighty intellects, but I shall never be tempted to love them." It is this that accounts for his love of friendly association with women. "It is through the knowledge of the feminine heart and mind," he says, "that I have learned to know what real human worth is." His letters illustrate most impressively the possi bilities of religion for the culture of the human heart, and are of great value to any one who will know the primal inspirations of this great character. All through his life, subsequent to his departure from the Moravian school, he was indirectly connected with the Brethren through his sister, who was a member of the Community, and we are not surprised that he should freely acknowledge their influence. Fifteen years after his separation from them, in 1862, during the period of his most intense intellectual activity as well as of free assu ciation with men of Culture who did not share his spirit, he thus refers to this influence in a letter recalling a visit to his sister: "There is no other place which could call forth such lively reminiscences of the entire onward movement of my mind, from its first awakening to a higher life, up to the point which I have at present attained. Here it was that, for the first time, I awoke to the consciousness of a higher world. ... Here it was that that mystic tendency developed itself which has been of so much importance to me, and has supported me and carried me through all the storms of

*Life and Letters of Schleiermacher," translated by Frederica Rowan, Vol. 1, p. 283.

scepticism. Then it was germinating, now it has attained its full development; and I may say that, after all I have passed through, I have become a Herrnhuter again, only of a higher order.” He always cherished and revered the simple, ardent piety of the Herrnhuters, and their worship became his ideal of what all elevating and edifying Christian worship should be. Indeed, their influence is seen in his fundamental conceptions of religion, of theology, and of the church. A Herrnhuter indeed he always was, only of a higher order, -a mystic, but more than a mystic. He was a man of too large a personality to remain only such, especially in an age like that.

On the intellectual side of his development, as we shall see, he came under the influence of the philosophical movements of his time, or rather of movements that passed more comprehensively under the name of Illuminism. But his religious culture stood by him. He only sought to strike below these movements, and to secure a position that should enable him to comprehend what was true in them, but that should also comprehend much more. On the speculative side he developed as a sceptic. But on the religious side, he was a mystic to the end, and it contributed to his rescue, not only from the old Rationalism that Kant had fought down, but from the new Rationalism of the Illumination itself, of which Kant was one of the chief promoters, against which Schleiermacher subsequently reacted, and ultimately it saved him from other influences of the Illumination. But his immense speculative and dialectical ability modified his mystical tendencies, giving us a higher type of mysticism, free

mighty intellects, love them."

not only for himself, but in others. This is the basis for his estimate of friends. "For his intellect alone," he writes, "I love no man. Schiller and Goethe are two but I shall never be tempted to It is this that accounts for his love of friendly association with women. "It is through the knowledge of the feminine heart and mind," he says, "that I have learned to know what real human worth is." His letters illustrate most impressively the possibilities of religion for the culture of the human heart, and are of great value to any one who will know the primal inspirations of this great character. All through his life, subsequent to his departure from the Moravian. school, he was indirectly connected with the Brethren through his sister, who was a member of the Community, and we are not surprised that he should freely acknowledge their influence. Fifteen years after his separation from them, in 1802, during the period of his most intense intellectual activity as well as of free association with men of culture who did not share his spirit, he thus refers to this influence in a letter recalling a visit to his sister: "There is no other place which could call forth such lively reminiscences of the entire onward movement of my mind, from its first awakening to a higher life, up to the point which I have at present attained. Here it was that, for the first time, I awoke to the consciousness of a higher world. . . . Here it was that that mystic tendency developed itself which has been of so much importance to me, and has supported me and carried me through all the storms of

1 "Life and Letters of Schleiermacher," translated by Frederica Rowan, Vol. I, p. 283.