had hitherto been considered impossible," his refusal to print his wisdom, to do anything but communicate it verbally, and even then not in its entirety, he qualified himself for being called, after Hegel's death, to Berlin, to lend a helping hand to State religion in the "Christian-Germanic" police-governed Prussia of the day, and to teach a State philosophy, for which, as he himself said, the only suitable name is Christology. Here it was that the young generation, the Hegelians of the Left, fell upon him and tore his mystic cobweb into a thousand pieces. Yet Schelling is the least irrational of the Romantic philosophers. He is vehemently accused of heresy by Franz Baader, the reincarnated Jakob Böhme, the object of Kierkegaard's admiration, who reproaches him with setting the Trinity upon a logical balance-pole, and, still worse, with daring to deny the existence of a personal devil. The utterances of the others are in keeping with this. Schubert writes _The Symbolism of Dreams_--was not the dream the ideal of Romanticism?--occupies himself in all seriousness with interpreting them, happy in his persuasion that clairvoyance and visions are the highest sources of knowledge. The vision-seer of Prevorst, whom Strauss, characteristically enough, begins his public career by exposing, plays an important part in those days. Then there is Görres, who at the time of the great Revolution was "inspired to triumphal song by the fall of Rome and the dissolution of the Holy Roman Empire," and who afterwards took an active and honourable part in rousing German patriotic spirit during the struggle against Napoleon; this same Görres becomes the author of _Christian Mysticism_ (a book which Kierkegaard read with shudders of awe), revels in the blood of martyrs, gloats over the agonies and ecstasies of the saints, enumerates the different aureoles, nail-prints, and wounds in the side by which they are distinguished, and prostrates himself in the dust, he, the old Jacobin, before the one true Catholic Church, chanting the praises of the Holy Alliance. To these add the politicians: Adam Müller, who, as Gotschall has aptly said, pursues in politics the quest of Novalis's "blue flower," who would fain fuse State, Science, Church, and Stage into one marvellous unit; Haller, who concealed his conversion to Catholicism in order to retain his appointments, and who, in his _Restauration der Staatswissenschaften_ (Revival of the Science of Statesmanship), bases this science upon theocracy; Leo (scathingly criticised by Ruge), who, in the same spirit, inveighs against the humanity of the age and its reluctance to shed the blood of Radicals; and Stahl, who, in his _Philosophy of Law_, compares marriage to the relation between Christ and the Church, the family to the Trinity, and the earthly right of succession to man's right to the heavenly inheritance. Taking all this together, one feels as if Romanticism ended in a sort of witches' Sabbath, in which