wever, from this, either that the comprehensive philosopher of
history had any peculiar talent for practical diplomacy, or that he is to
be regarded as a thorough Austrian in politics. For the nice practical
problems of diplomacy, he was perhaps the very worst man in the world;
and what Varnhagen states in the place just referred to, that Schlegel
was, what we should call in England, far too much of a high churchman for
Prince Metternich, is only too manifest from the well-known
ecclesiastical policy of the Austrian government, contrasted as it is
with the ultramontane and Guelphic views propounded by the Viennese
lecturer in his philosophy of the eleventh and twelfth centuries.
Frederick Schlegel wished to see the state, with relation to the church,
in the attitude that Frederick Barbarossa assumed before Alexander III.
at Venice--kneeling, and holding the stirrup.

"An emperor tramples where an emperor knelt."

Joseph II., in his estimation, had inverted the poles of the moral world,
making the state supreme, and the church subordinate--that degrading
position, which the Non-intrusionsts picture to themselves when they talk
of ERASTIANISM, and which Schlegel would have denominated
simply--PROTESTANTISM.

[Footnote K: "_Das republikanishe Werk erscheint gewiss nicht vor Zwei
Jahren_."--Letters to Rahel--1802. Varnhagen, as above. Vol. I. p. 234.]

[Footnote L: "_Das kleine Vermogen meiner Frau_."--Letters to Rahel.
Paris: 1803.]

[Footnote M: _Das Wiener Congress_ in 1814-15, by VARNHAGEN VON ENSE, in
the fifth volume of his _Denkwuerdigkeiten_, p. 51. By the way here, Mr
Robertson in his list of famous Catholics in Germany, (p. 19,) includes
Gentz. Now, Varnhagen, who knew well, says that Gentz was only
politically an Austrian, and always remained Protestant in his religious
opinions; which is doubtless the fact.]

During his long residence at Vienna, from 1806 to 1828, Schlegel
delivered four courses of public lectures in the following
order:--One-and-twenty lectures on Modern History,[N] delivered in the
year 1810; sixteen lectures on Ancient and Modern Literature, delivered
in the spring of 1812, fifteen lectures on the Philosophy of Life,
delivered in 1827; and lastly, eighteen lectures on the Philosophy of
History, delivered in 1828. Of these, the Philosophy of life contains the
theory, as the lectures on literature and on history do the application,
of Schlegel's catholic and combining system of human