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. They rejected the personality of God, a future life, and the credibility of the Gospel narratives. Strauss was a Left Hegelian, and his _Life of Jesus_ became the creed of his brethren in doubt. He was not in perfect harmony with all their extremes, but he co-operated with them, and gave them their chief glory.