6. _The Philosophy of Mythology and Revelation_ (1809–1854). This may be well called Schelling’s period of silence, so far as publication was concerned. He who had poured forth his thoughts in print now became averse to publishing anything. He accepted the call to Munich in 1806 and remained there, excepting his seven years at Erlangen, thirty-five years (until 1841). During this time he was much under the influence of Aristotle, neo-Platonism, and the Gnostics. He had first an official position at the Academy of Munich; then he spent seven years as teacher at the University of Erlangen (1820–1827); and in 1827 he entered the newly founded University of Munich. In 1841 he was called to Berlin to counteract the Hegelian movement, and he became a member of the Academy with the privilege of lecturing at the University. He was now sixty-six, and he spent the remaining years in elaborating his system. He died in 1854. =A Brief Comparison of Fichte and Schelling as Philosophers.= We have already spoken of the relation of Fichte and Schelling to the Romantic movement. What is their relation as philosophers? Fichte’s idealism is commonly called subjective because of his emphasis upon the Ego at the expense of the non-Ego. In non-technical terms Fichte gave no adequate philosophy of nature; for his assumption was that nature is only material for the reason. Nature to Fichte was only the stage upon which the reason could act. Fichte’s keen insight into human affairs blinded him to the meaning of nature. The contribution of Schelling to the philosophy of nature was not therefore unwelcomed by Fichte; for he saw that such a philosophy could easily be developed from his point of view, provided nature be regarded as a unity in the service of the reason. _In brief, the development of Schelling over Fichte was this_: (1) Schelling added a science of nature to Fichte’s science of mind; (2) Then he transformed Fichte’s philosophy of mind into an æsthetic philosophy of mind; (3) Then he tried in several successive attempts to find a common metaphysical ground for his own philosophy of nature and his recast philosophy of mind. While the method of Schelling was not different from that of Fichte, his general motive was different; for to Schelling the universe must not be regarded as the creation of an active moral Ego, but as having an existence of its own. While for Fichte to think is to produce, for Schelling it is to reproduce. To the investigating mind of Schelling experience and observation are the sources of knowledge; yet it must not be inferred that Schelling’s philosophy was inductive or that he _derived_ the Ego from the non-Ego, as if the Ego had been evolved from the non-Ego. These were the days before the modern theory of evolution. Mind does not have its source in nature; on the contrary, mind and nature have a common source in the Reason. They have a parallel existence and develop according to the same law.