last half century that they seemed to have
forgotten their stewardship of the treasure. The whole land had been
converted into a colossal thinking machine. And when the German people
were told by a stentorian voice that man is emotional as well as
intellectual they arose as from a long stupefaction. So, when
Schleiermacher died in 1834, there were many who said with unfeigned
gratitude, "He is gone, but sweet be his sleep, for he has told us that
we have heart and soul."

Three years before Schleiermacher's death the spirit of Hegel had taken
its departure. These were the two men who, though dead, were now
speaking more authoritatively to the German mind than all others.
Schleiermacher was represented by men more orthodox than himself, who
gave every assurance of leaving the world far better than they had found
it. Hegel had taught too long and thoroughly to be without influence
after his eyes had ceased to look upon his entranced auditors at Berlin.
It was not long after his death that his favorite theory of antagonisms
had a literal fulfillment in the course adopted by the adherents to his
opinions. His most ardent disciples found it difficult to tell what he
had believed definitely, so varied are the expressions of his views in
the eighteen volumes of his works. Even the same book was interpreted
differently. His _Philosophy of Religion_ was twice edited, first in a
conservative sense by Marheineke, and afterward in a revolutionary light
by Bruno Bauer.[62] Some passages in his _History of Philosophy_ were
written in defense of pantheism, while his later views have been brought
forth in proof of his opposition to that error. Thus variously
interpreted, and yet powerful in his hold upon the intellectual classes
of Germany, it was impossible for his disciples to live in harmony. The
chief points at issue were the personality of God, the immortality of
the soul, and the person of Christ. Either side might be taken and the
position defended by the master's own words. The result of this
diversity of interpretation was a schism. Hegel's school was divided,
after the model of the French Chambers, into three sections--the Right,
the Centre, the Left. The Right asserted the orthodoxy of the Hegelian
philosophy; the Centre held a position corresponding to their name; and
the Left were unmitigated Rationalists. The last group were true to the
skepticism inherited from their predecessors, and were radicals in
church and state.