Schiller united himself to the world of reality much more decidedly than did Goethe; and he deserves praise for this. The living spirit of the times thrilled through Frederic Schiller; it wrestled with him; it vanquished him; he followed it to battle; he bore its banner, and, lo! it was the same banner under which the conflict was being enthusiastically waged across the Rhine, and for which we are always ready to shed our heart's best blood. Schiller wrote for the grand ideas of the Revolution; he razed the bastilles of the intellect; he helped to erect the temple of freedom, that colossal temple which shelters all nations like a single congregation of brothers: in brief, he was a cosmopolitan. He began his career with that hate of the past which we behold in _The Robbers_. In this work he resembles a diminutive Titan who has run away from school, got tipsy with schnapps, and throws stones at Jupiter's windows. He ended with that love for the future which already in his _Don Carlos_ blossoms forth like a field of flowers. Schiller is himself that Marquis Posa who is simultaneously prophet and soldier, and battles for that which he foretells. Under that Spanish cloak throbs the noblest heart that ever loved and suffered in Germany. The poet is, on a small scale, but the imitator of the Creator, and also resembles God in creating his characters after his own image. If, therefore, Carl Moor and the Marquis Posa are wholly Schiller himself, so in like manner does Goethe resemble his Werther, his Wilhelm Meister, and his Faust, in whom the different phases of his intellect can be studied. While Schiller devotes himself to the history of the race, and becomes an enthusiast for the social progress of mankind, Goethe, on the other hand, applies himself to the study of the individual, to nature and to art. The physical sciences must of necessity have finally become a leading branch of study with Goethe, the pantheist, and in his poems, as well as in his scientific works, he gave us the result of his researches. His indifferentism was to a certain extent the result of his pantheistic views. Alas! we must confess that pantheism has often led men into indifferentism. They reasoned thus: if everything is God; if everything is divine, then it is indifferent whether man occupies himself with clouds or ancient gems; with folk-songs or the anatomy of apes; with real human beings or play-actors. But that is just the mistake. Everything is not God, but God is everything. He does not manifest himself equally in all things, but He shows himself in different degrees according to the various matters. Everything bears within itself an impulse to strive after a higher degree of divinity, and that is the great law of progress throughout all nature. The recognition of this law, which has been most profoundly revealed by the disciples of St. Simon, now makes pantheism a cosmic, universal theory, which not only does not lead to indifferentism, but, on the contrary,