Panjaub, finding many fossils identical with those of the Himalaya and Thibet, made many observations concerning the depth and temperature of fountains, then crossed the BaraLacha pass into Thibet (March, 1857), and proceeded N. W. by Yarkand to Kashgar. Differint accounts are given of the occasion of his death. The most probable is that in a fight between the Toorkomans and Chinese he joined himself to the former, and was slain by them in the excitement of victory because he interceded for the prisoners whom they had taken. His journal, containing 135 pages of closely written notes, was recovered in Sept. 1861, by Lord William Hay, civil commissioner in Cashmere. The last entry in it was dated Aug. 11, 1857, ist before his death. It describes a region never visited by any other scientific traveller. The whole extent of the travels of the brothers Schlagintweit was about 18,000 miles. They were almost constantly opposed by the prejudices of the orientals against Europeans, and by a prevalent belief that travellers were but the forerunners of armies. In Nepaul they were obliged to seek unfrequented routes, and were once turned back; and in Toorkistan and Chinese Tartary they had to disguise themselves as Hindoos, and hide their instruments. Among their collections are about 2,000 minerals and fossils, a large herbarium, zoological and ethnographical specimens, embracing 275 casts of the faces and 37 of the hands and feet of the tribes which they visited, and an atlas of 750 original views, many of them of rare beauty. Reports of their travels were sent to Col. Sykes, president of the royal Asiatic society, and published during their absence in the principal geographical journals of Europe. The surviving brothers are preparing a complete narrative entitled "Results of a Scientific Mission to India and High Asia, undertaken between the Years 1854 and 1858; with an Atlas of Panoramas, Views, and Maps" (vol. i., Leipsic and London, 1861), the whole work to form 9 volumes 4to.

SCHLATTER, MICHAEL, the first missionary sent to America by the Reformed synods of Holland, born in St. Gall, Switzerland, July 14, 1716, died near Philadelphia in Oct. 1790. He was educated at St. Gall, became a clergyman, and in 1746 offered himself to the synods of North and South Holland as a missionary to the German Reformed emigrants in Pennsylvanis. From 1746 to 1751 he labored as pastor of the Reformed churches of Philadelphia and Germantown, at the same time visiting the scattered Germans in Pennsylvania, New Jersey, Maryland, and Virginia, and providing for them settled pastors. He effected the organization of the synod of the German Reformed church in America in Sept. 1747. In 1751 he revisited Europe, and secured the services of 6 other ministers for the American churches. In 1755 he became superintendent of the charity schools established among the Germans of Pennsylvania by an association in England.

In 1757 he accompanied an expedition to Nova Scotia against the French as chaplain to the royal American regiment of foot. When the revolution broke out he espoused the cause of the colonists, and was consequently imprisoned in 1777.

SCHLEGEL, AUGUST WILHELM VON, a German philologist and critic, born in Hanover, Sept. 8, 1767, died in Bonn, May 12, 1845. He was the 3d son of Johann Adolf Schlegel, an eminent theologian, and was sent at the age of 18 to the university of Göttingen, where he devoted his time chiefly to philology. His classical learning was praised by Voss and Heyne, and under the influence of Bürger, to whose Akademie der schönen Künste he was a contributor, he cultivated poetry with considerable success. German literature is said to have been indebted to him for the introduction of the sonnet. In 1797 he was appointed_professor of humanities at the university of Jena, and in the same year he commenced a translation of the dramatic works of Shakespeare, which was completed by Tieck (9 vols., Berlin, 1797-1810). He remained in Jena until 1802, contributing in the interval to the Athenæum, edited by his brother Friedrich and himself, and the Musen-Almanach, many articles in support of those views of literature which characterize the modern German romantic school in contradistinction to that founded on classical models. In 1800 appeared an edition of his poems, and in 1801 he published a collection of his own and his brother Friedrich's miscellaneous writings, under the title of Characteristiken und Kritiken (2 vols., Königsberg). In 1802 he repaired to Berlin, and delivered a course of public lectures on the literature and fine arts of the age; at the same time he published specimens of the dramatic and poetical literature of southern Europe, and contributed literary and critical articles to various periodicals. Having been invited by Mme. de Staël, during her visit to Berlin in 1805, to direct her studies and those of her children in German literature, he accompanied her on an extensive tour through Europe, and at her suggestion wrote a critical comparison between the "Hippolytus" of Euripides and the Phèdre of Racine, which, despite of its severity toward the French dramatist, gained him many admirers in Paris. In 1808 he delivered at Vienna a course of lectures on dramatic art, which were subsequently published in 3 vols. (Heidelberg, 1809-'11), and have proved the most popular of his works. He continued with increased ardor to advocate the principles of the new school to which he had allied himself, recording his opinions in the Deutsches Museum, a journal conducted by the brothers Schlegel, and commonly regarded as the organ of the romanticists. Visiting Stockholm in 1812, he was appointed by Bernadotte, the crown prince, his secretary; but after the occupation of Paris by the allies in 1814, he retired to the country seat of Mme. de Staël, with whom he remained until her death

in 1818. Soon afterward he was ennobled by Bernadotte. In 1819 he accepted the chair of history in the newly created university of Bonn, although he had never written a word of history, and had devoted no attention to the subject. He consequently did nothing worthy of himself in this capacity, but by a foolish critique on Niebuhr's "Roman History" rather injured his literary reputation. About this time he commenced the study of Sanscrit, and founded the Indische Bibliothek, a review devoted to Indian languages and antiquities. His contributions to oriental literature consist of the Ramayana, with a Latin translation and critical notes (Bonn, 1825), and the BhagavatGita. His poetical career terminated with the acceptance of the Bonn professorship, and during the remainder of his life he occupied himself, apart from his oriental studies, chiefly with critical or philological works, among the latest of which were his Réflexions sur l'étude des langues Asiatiques (1832), addressed to Sir James Mackintosh, and Essais littéraires et his toriques (Bonn, 1842). His printed works, the most important of which only have been mentioned, amounted to 126, and he left also a number of manuscripts. As a lyric poet he attained a high rank, and his minor pieces are polished to the last degree of refinement. In translating Shakespeare, however, this fastidiousness of taste has occasionally marred what is in other respects an admirable performance. His reputation rests mainly on his oriental writings and his critical and aesthetical essays. He was a man of courtly manners and of immoderate vanity.-FRIEDRICH KARL WILHELM VON, brother of the preceding, born in Hanover, March 10, 1772, died in Dresden, Jan. 12, 1829. He was intended for a mercantile career, but, evincing a passion for literature, was permitted to pursue his studies at the universities of Göttingen and Leipsic. At the age of 21 he was deeply learned in the literature of ancient Greece and Rome, and his earliest publications were devoted to this subject. These include "The Greeks and Romans" (Hamburg, 1797), and "History of Greek and Roman Poetry" (Berlin, 1798), the latter of which was never completed. He also projected with Schleiermacher a translation of Plato, but abandoned the undertaking to his coadjutor almost at the outset, and participated with his brother August Wilhelm, through the columns of the Athenæum and elsewhere, in the creation of the new romantic school of German literature. In 1799 appeared the first volume of his novel Lucinde, which, notwithstanding the commendation of Schleiermacher and others, was so severely criticized for its attempt to idealize sensuality, that the author never completed it. Establishing himself soon after at Jena as a Privatdocent, he lectured with great success on philosophy, and became a contributor, particularly of poems, to the periodicals. With a view of studying the oriental languages, and the literature and arts of southern Europe,

he repaired in 1802 to Paris, where during 3 residence of several years he wrote a treats on the "Language and Wisdom of the Indians (Berlin, 1808), one of the earliest of its clas published in Germany, various works illustre ing the poetry and history of the midd ages, and a series of letters on the differe:: schools and epochs of Christian painting. The study of medieval literature had meanwh produced a change in his views of religi as well as of literature; and in 1808, in copany with his wife, a daughter of the losopher Mendelssohn, he embraced the Bman Catholic faith at Cologne. A collecte edition of his poems published in Berlin in t following year, and including his epic, Rolni gave evidence of the intensity of his admirati of the arts and social and religious life of th middle ages. In 1809 he received the appet ment of imperial secretary at the head-quarter of the archduke Charles, and in this capa.i prepared several proclamations intended to ispire a national feeling among the Germans, Subsequently he delivered at Vienna and else where courses of lectures on modern history and the history of literature, by the latter of which he is perhaps best known out of Ger many. Between 1812 and 1818 he was mu employed in political and diplomatic business and the remainder of his life was devoted to literary pursuits, including lectures on the philosophy of life, the philosophy of history, an the philosophy of language. The last Lane! course, commenced in Dresden in the latter part of 1828, was interrupted by his desti His critical writings are the most esteemed of all his productions. A complete edition of his works has been published at Vienna in 15 vs. and translations of his lectures on modern history, and on the philosophy of life, of language and of history, and other works, form 5 voiumes of Bohn's "Standard Library."

SCHLEIDEN, MATTHIAS JAKOB, a Germa botanist, born in Hamburg, April 5, 1804. F was educated at Heidelberg, and in 1839 te came professor in the university of Jena. H principal work is entitled Grundzüge der senschaftlichen Botanik (2 vols., Leipsic, 1842'8; translated into English by Dr. Lankeste", London, 1849); in consequence of the views expressed in this, he was involved in contro versies with Liebig, Hartig, Nees von Es beck, and others. Another work, Die Pflan und ihr Leben (5th ed., Leipsic, 1855; translated by Professor Henfrey, London, 1848), is a very popular work on natural history.-His brother RUDOLF has been the minister resident of Bremen at Washington since 1853.

SCHLEIERMACHER, FRIEDRICH DANIEL ERNST, D.D., a German divine, philosopher and philologist, born in Breslau, Nov. 21. 1768, died in Berlin, Feb. 12, 1834. His father was a German Reformed minister, then chaplain of a Prussian regiment in Silesia; his mo ther was the daughter of the Rev. Mr. Stubenrauch, likewise of the Reformed communion.

To his mother, a very intelligent and pious woman (as her few letters embodied in Schleiermacher's correspondence abundantly prove), he confesses himself mainly indebted for his early training, his father being frequently absent on professional journeys. Subsequently the family removed to the country, where he lived from his 10th to his 14th year, mostly under the instruction of his parents and of a teacher who first inspired him with an enthusiasm for classical literature and literary fame. At that time he had already commenced the struggle against a "strange scepticism," which he calls a "peculiar thorn in the flesh," and which made him doubt the genuineness of all the ancient authors. In 1783 his parents, while on a journey, became acquainted and favorably impressed with the educational establishment of the Moravians at Niesky, in Upper Lusatia, and left him together with his brother and sister under the care of this excellent religious society. Two years afterward he was sent to the Moravian college at Barby. The child-like piety, the wise mixture of instruction and amusement, and the rural quietness of these institutions pleased him very much. He ever remembered with gratitude and pleasure the time he spent there, and kept up a familiar intercourse with the society through his sister Charlotte (who had become one of its regular members), and through his intimate friend and classmate, Von Albertini, subsequently bishop of the fraternity and a distinguished hymn writer. The type of Moravian Christianity left an abiding impression on his heart, which may be clearly traced in the strongly Christological character of his dogmatic sys

tem.

But his constitutional scepticism, stimulated rather than weakened by the innocent orthodoxy inculcated at Barby, seriously tormented him by doubts concerning the vicarious atonement of Christ and the eternal punishment of the wicked, and led to a temporary rupture with his teachers and even with his father, who was deeply pained at the sad news. The correspondence between the father and son, recently published, is highly honorable to both. With all his filial reverence and affection, the latter refused to yield to mere authority, and insisted on his right of private judgment and personal investigation. The father learned to respect the manly independence and earnest mental struggles of the son. Both were at last fully reconciled. With the consent of his father he left Barby and entered the university of Halle in 1787, where he lived in the house of Prof. Stubenrauch, a brother of his mother, who had died some years previously (1783). His studies were rather fragmentary. He attended the lectures of Semler, the father of German neology, and of Wolf, the celebrated Greek scholar, made himself acquainted with modern languages and mathematics, and read the philosophical works of Spinoza, Kant, Fichte, and Jacobi. His mind was very impressible, yet too independent to follow any

one teacher or system. The age was strongly sceptical, and German theology in particular was then undergoing a revolution as radical as the political revolution of France. He left the university after a two years' course without a fixed system of religious opinions, yet with the hope of "attaining, by earnest research and patient examination of all the witnesses, to a reasonable degree of certainty and to a knowledge of the boundaries of human science and learning." In 1790 he passed the examination for licensure, and through the influence of his kind patron, the Rev. Mr. Sack, chaplain to the king of Prussia, he received a situation as private tutor in the family of Count Dohna, where he spent 3 years and received his first polish in intercourse with refined and nobleminded women; for until that time he was quite unacquainted with the world. In 1794 he took holy orders and became assistant to his uncle, a superannuated clergyman at Landsberg on the Warta.-In 1796 Schleiermacher was appointed chaplain at the Charité (hospital) in Berlin, and continued in this position till 1802. During these 6 years he moved mostly in literary and cultivated circles, and identified himself temporarily with the so called romantic school of poetry as represented by Friedrich and Wilhelm Schlegel, Tieck, and Novalis. This connection tended to cultivate his taste and stimulate his mind, but was by no means favorable to a high-toned spirituality and moral earnestness. In 1799 he published his first important work, the "Dicourses on Religion, addressed to educated Men among its Despisers" (Reden über die Religion an die Gebildeten unter ihren Verächtern). It had a stirring effect upon the rising generation of theologians (as Neander and Harms from different standpoints testify from their own experience), and marks the transition of German theology from an age of cold speculation to the restoration of positive faith. He appears here as an eloquent high priest of natural religion in the outer court of Christian revelation, to convince educated unbelievers that religion, far from being incompatible with intellectual culture, as they thought, was the deepest and the most universal want of man, different from knowledge and from practice, a sacred feeling of relation to the Infinite, which purifies and ennobles all the faculties. Beyond this he did not go at that time. His. piety was of a very general and liberal character, and strongly tinctured with the pantheism of Spinoza. His "Monologues" followed in 1800, a self-contemplation in the face of the world, and a description of the ethical ideal which floated before his mind, and was evidently influenced by the subjective idealism of Fichte. In 1802 he broke loose from his æsthetic and literary connections, much to his own benefit, and removed for two years to Stolpe in Pomerania as court preacher. There he commenced his translation of Plato, which he had projected with Friedrich Schlegel in Berlin. The completion

of this great undertaking in 6 vols. (1804-26) gives him a place among the best Greek scholars in Germany. His searching "Criticism of all former Systems of Moral Philosophy,' which opened a new path in this science, belongs to the same period (1803). In 1804 he was elected extraordinary professor of philosophy and theology in Halle. After the temporary suspension of this university in 1806 he spent some time on the island of Rügen, then returned to Berlin as minister of Trinity church, and married the widow of his intimate clerical friend Willich (1809), with whom, notwithstanding the great disparity of age (he might have been her father), he lived happily to the close of his life. When the university of Berlin was founded in 1810, in the organization of which he took an active part, he was elected its first theological professor, and continued in this position, combining with it his pastoral labors in Trinity church, during the remaining 24 years of his life. As academic teacher he lectured two hours a day on almost every branch of philosophy and theology, with perfect mastery over thought and style. In connection with Neander, his former pupil in Halle, and since 1813 his colleague, he was for a quarter of a century the great theological luminary of Berlin, and attracted students from all parts of Germany and Switzerland. As a preacher he gathered around him in Trinity church every Sunday morning the most intellectual audiences, students, professors, officers, and persons of the higher ranks of society. Wilhelm von Humboldt says that Schleiermacher's speaking far exceeded his power in writing, and that his strength consisted in the "deeply penetrative character of his words, which was free from art, and the persuasive effusion of feeling moving in perfect unison with one of the rarest intellects." He never wrote his sermons, except the text, theme, and a few heads, but allowed them to be taken down by friends during delivery and published after some revision by his pen. Beside his regular professional duties as preacher, professor, and member of the Berlin academy of sciences, he took an active part in the most important movements of his country and age. During the most critical and depressed period in the history of Prussia, he exerted a powerful influence in the pulpit and chair and through the press to stir up in all classes of society that pride of nationality and love of independence which resulted in the war of liberation and the final emancipation of Germany from French rule. He adhered to his liberal political principles during the period of reaction in favor of absolutism, which set in after the fall of Napoleon and the congress of Vienna (1815), and subjected himself to strong suspicion in high quarters, so that he expected for some time to lose his professorship and to become a political exile like his friends De Wette and E. M. Arndt. The storm however blew over, and he retained

his post, although he never sought and never enjoyed the favor of King Frederic William III. beyond the grant, a few years before his death, of the order of the red eagle, which he never wore. He assisted in the work of the union of the Lutheran and Reformed confessions in Prussia at the tercentennial celebration of the reformation (1817), and defended the union against its enemies, although he regarded himself as belonging rather to the Reformed type of Protestantism, and defended in his own way even the Calvinistic scheme of a double predestination as preparatory to an ulterior design of an ultimate universal salvation. "Christ." he said, "is the quickening centre of the church. From him comes all, to him all returns. We should therefore not call ourselves Lutheran or Reformed, but Evangelical Christians after his name and his holy gospel; for in our name our faith and our confession ought to be made known." He favored strongly the introduetion of the presbyterian and synodical form of government. He was one of the compilers of the new Berlin hymn book (1829), which with all its defects opened the way for a hymnological reform which has since gone on in all parts of Germany. Notwithstanding this extraordinary activity, he mingled freely in society, and was the centre of a large number of friends at his fireside. He was small of stature, and slightly deformed by a humpback; but his face was noble, earnest, sharply defined, and highly expressive of intelligence and kindly sympathy; his eye keen, piercing, and full of fire; his movements quick and animated. In his later years his white hair made him appear like a venerable sage of olden times; yet his mind retained its youthful vitality and freshness to the close. He had a perfect command over his temper, and never lost his calm composure. In the beginning of Feb. 1834, he was seized by a severe cold which fell on his lungs, and in a few days terminated in death. It was felt throughout all Germany that a truly representative man and one of the brightest luminaries of the age had departed. The funeral orations of Steffens, Strauss (the court preacher), and Marheineke (his antagonist in theology) gave public expression to the universal esteem and regret. His literary remains were intrusted to his friend and pupil Dr. Jonas. From them as well as from numerous manuscripts of students a complete collection of his works has been in course of publication since 1835.-His productions, including the posthu mous publications from his lectures, embrace classical philology (his masterly translation of Plato with comments), philosophical ethics, dialectics, psychology, politics, pædagogics, church history, hermeneutics, Christian ethics, dogmatics, practical theology, sermons, and a large number of philosophical, exegetical, and critical essays. The Old Testament alone was excluded from his lectures. His crowning merits, however, belong to theology, and his maturest production both as to contents and artistic form

is his "Dogmatics" (Der Christliche Glaube), first published in 1821 in 2 vols. It was here that his influence was most profoundly and deeply felt. He, however, disclaimed the honor of being the founder of a new school, and regarded it as his chief mission to arouse investigation, to suggest new paths of thought, and to awaken in every pupil the sense of his own individuality. His greatest and best disciples, as Neander, Nitzsch, Twesten, Olshausen, Lücke, Bleek, Ullmann, and others, have gone far beyond him in the direction of orthodoxy. He possessed a most strongly marked individuality as a man, a preacher, a philosopher, a divine, and a writer. He imbibed influences from Plato, Spinoza, Fichte, Jacobi, Schelling, and Calvin, but digested them thoroughly and worked them up into an original system of his own. With all his astonishing fertility of talent, however, he is a thoroughly German phenomenon, and can only be understood and properly appreciated from the peculiar condition of the German mind at the time of his first public appearance. He can be ranked neither with the rationalists nor with the supranaturalists of his generation, but sought a higher unity of both these opposite systems. He held, no doubt, many erroneous opinions; he undervalued the authority of the Old Testament; he denied the literal inspiration of the Bible, and the existence of Satan, while he believed in good angels; he revived in a modified form the Sabellian in preference to the Athanasian theory of the Trinity, and taught, like Origen, a final restoration of all mankind. He was charged with extreme subjectivism, determinism, and pantheism, although he expressly declared that the belief in a personal God was essential to prayer. But if we judge him, as we must do in justice, from the standpoint of German theology and religion at the close of the last century, he is properly regarded as a reformer, and marks the transition from rationalism and infidelity to a new and higher phase of evangelical religion. What Plato was to classic Greece, and what Origen was to the ancient Greek church, Schleiermacher was to Germany. He was a speculative Christian and a religious philosopher; and yet scientifically he kept both spheres entirely distinct. His understanding was constitutionally critical and even sceptical; but his strong religious feeling always held it in check and triumphed at last. In opposition to the one-sided intellectual theory, and the equally one-sided practical theory, which resolve religion either into mere knowledge or into mere moral action, he describes religion (first in his "Discourses on Religion," and then more clearly in his "Dogmatics") as a feeling, or immediate consciousness, and more particularly as the feeling of absolute dependence on God. Thus he vindicates to religion a peculiar department in the inmost life of the soul, and makes it independent of knowledge and philosophy on the one hand, and of action or morality on the other,

but allows it to animate and elevate both. From this point of view he develops in his "Dogmatics" the whole system of Christian faith as a description of the Christian consciousness or experience determined and controlled by the vital union of the soul with a sinless and perfect Saviour, who is one with the Father, and at the same time the ideal of humanity actualized in his historical life on earth. Thus the person of Christ is with him the centre of Christian theology and Christian piety, and it is from this point in his system that the most healthy and abiding influence has gone forth upon his best disciples and upon German theology at large. Although thoroughly Protestant in his convictions, he never abused the Roman Catholic church, but al ways spoke of her with dignity and respect, and exerted a stimulating influence upon some of her modern divines, as Möhler and Staudenmeier. Hence the Catholic clergy of Berlin attended his funeral, and Catholic writers (for instance in Welte and Wetzer's Kirchenlexikon, vol. ix.) speak of him with unusual liberality. He reduced the difference between the two types of Christianity to the famous formula: "Catholicism makes the relation of the believer to Christ to depend on his relation to the church; Protestantism makes the relation of the believer to the church to depend on his relation to Christ."-We have no biography as yet of Schleiermacher, but a rich contribution toward it in his recently published correspondence: Aus Schleiermacher's Leben, in Briefen (2 vols., Berlin, 1858; translated into English by Frederica Rowan, 2 vols., London, 1860). For his earlier life till 1794 we have his own autobiographical sketch, first published by Lommatzsch in Niedner's Zeitschrift für historische Theologie, 1851. On Schleiermacher's philosophical and theological systems there is a large number of larger works and smaller essays by Braniss (1822), Delbrück (1827), Baumgarten-Crusius (1834), Lücke (1834), Sack (1835), Rosenkranz (1836), D. F. Strauss (1839), Schaller (1844), Neander, Twesten, Hanne, Baur, Auberlen, W. Gass, and others.

SCHLEITZ. See REUSS.

SCHLESWIG, or SLESWICK (Dan. Slesvig), a duchy of Denmark, bounded N. by Jutland, from which it is nearly separated by the Konge Aa river and the Kolding fiord; E. by the Little Belt and the Baltic; S. by Holstein, from which it is separated by the Eider river and the Schleswig-Holstein canal; and W. by the North sea; extreme length 100 m., breadth 75 m.; area, 3,549 sq. m.; pop. in 1855, 395,860. The shores, particularly the eastern, are indented by bays and fiords; and off the W. coast are numerous islands, shoals, and sand banks. In the interior of the country there is a slightly elevated sandy ridge, covered with heath, which increases in height toward the N. Ali the important rivers have a westerly course, and near the sea their banks are so low that inundations are frequent. Beside the frontier