almost as much his debtor as is his own.
The French Huguenots of the revival felt him to be one of themselves.
Even to Amiel and Scherer he was a kindred spirit.

It is a true remark of Dilthey that in unusual degree an understanding
of the man's personality and career is necessary to the appreciation of
his thought. Friedrich Ernst Daniel Schleiermacher was born in 1768 in
Breslau, the son of a chaplain in the Reformed Church. He never
connected himself officially with the Lutheran Church. We have alluded
to an episode broadly characteristic of his youth. He was tutor in the
house of one of the landed nobility of Prussia, curate in a country
parish, preacher at the Charite in Berlin in 1795, professor
extraordinarius at Halle in 1804, preacher at the Church of the
Dreifaltigkeit in Berlin in 1807, professor of theology and organiser of
that faculty in the newly-founded University of Berlin in 1810. He never
gave up his position as pastor and preacher, maintaining this activity
along with his unusual labours as teacher, executive and author. He died
in 1834. In his earlier years in Berlin he belonged to the circle of
brilliant men and women who made Berlin famous in those years. It was a
fashionable society composed of persons more or less of the
rationalistic school. Not a few of them, like the Schlegels, were deeply
tinged with romanticism. There were also among them Jews of the house of
the elder Mendelssohn. Morally it was a society not altogether above
reproach. Its opposition to religion was a by-word. An affection of the
susceptible youth for a woman unhappily married brought him to the verge
of despair. It was an affection which his passing pride as romanticist
would have made him think it prudish to discard, while the deep,
underlying elements of his nature made it inconceivable that he should
indulge. Only in later years did he heal his wound in a happy married
life.

The episode was typical of the experience he was passing through. He
understood the public with which his first book dealt. That book bears
the striking title, _Reden ueber die Religion, an die Gebildeten unter
ihren Veraechtern_ (translated, Oman, Oxford, 1893). His public
understood him. He could reach them as perhaps no other man could do. If
he had ever concealed what religion was to him, he now paid the price.
If they had made light of him, he now made war on them. This meed they
could hardly withhold from him, that he understood most othe