Friedrich Schlegel's Sämtliche Werke appeared in 10 vols. (1822-1825); a second edition (1846) in 15 vols. His Prosaische Jugendschriften (1794–1802) have been edited by J. Minor (1882, 2nd ed. 1906) ; there are also reprints of Lucinde, and F. Schleiermacher's Vertraute Briefe über Lucinde, 1800 (1907). See R. Haym, Die romantische Schule (1870); I. Rouge, F. Schlegel et la genèse du romantisme allemand (1904); by the same, Erläuterungen zu F. Schlegels Lucinde (1905); M. Joachimi, Die Weltanschauung der Romantik (1905); W. Glawe, Die Religion F. Schlegels (1906); E. Kircher, Philosophie der Romantik (1906). On Dorothea Schlegel see J. M. Raich, Dorothea von Schlegel und deren Söhne (1881); F. Diebel, Dorothea Schlegel als Schriftsteller im Zusammenhang mit der romantischen Schule (1905).
SCHLEICHER, AUGUST (1821–1868), German philologist, was
born at Meiningen on the 19th of February 1821, the son of a
medical practitioner. He attended (1835–1840) the gymnasium
at Coburg. In the autumn of 1840 he entered the university of
Leipzig as a student of theology, but exchanged Leipzig in the
spring of 1841 for Tübingen. Here he remained two years, and
under the influence of the famous orientalist Ewald, relinquished
the study of theology for that of languages. Proceeding to the
university of Bonn in 1843, he took his doctor's degree in 1846
and established himself as Privatdozent for comparative philology.
In 1850 he was appointed extraordinary professor of classical
philology at the university of Prague, and in 1853 was advanced
as ordinary professor to the chair of German and comparative
philology and Sanskrit. While at Prague he commenced the
study of Slavonic languages, and with the assistance of the
Vienna academy of sciences undertook in 1852 a journey of
scientific research into Prussian Lithuania, the fruits of which
were the first scientific examination and description of the
character of the Lithuanian language. In 1857 he became
professor of philology at Jena, where he lived and worked until his
death on the 6th of December 1868. Next to Franz Bopp (q.v.),
the founder on the science of language, no German savant left
a more enduring stamp of his personality upon this science than
did Schleicher.
His first scientific work, Zur vergleichenden Sprachgeschichte (1848), was followed by Die Sprachen Europas (1850); but the book by which he is best known is Kompendium der vergleichenden Grammatik der indogermanischen Sprachen (2 pts., 1861, 1864; 4th ed., 1876), and a supplementary volume, Indogermanische Chrestomathie (1869). Among his minor writings are “ Zur Morphologie der Sprache ” (in the Mémoires de l'académie de St. Petersbourg, 1859); Die Darwinsche Theorie und die Sprachwissenschaft (1863, new ed. 1873), Über die Bedeutung der Sprache für die Naturgeschichte des Menschen (1865); while in the department of Slavonic and Lithuanian languages the following may be mentioned: Formenlehre der kirchen-slavischen Sprache (1852); Handbuch der litauischen Sprache (with grammar, reader and glossary, 1856–1857). Besides Lithuanian legends he published an edition of Christian Donaleitis' Litauische Dichtungen (1865).
See S. Lefmann, August Schleicher (1870) and Zeitschrift für vergleichende Sprachforschung, vol. xviii.
SCHLEIDEN, MATTHIAS JAKOB (1804–1881), German botanist, was born at Hamburg on the 5th of April 1804. He studied law at Heidelberg and practised as an advocate in
Hamburg till 1831, but not succeeding he studied botany and
medicine at Göttingen and Berlin, and in 1839 graduated at Jena,
where he was appointed extraordinary professor of botany,
becoming honorary professor in 1846 and ordinary professor
in 1850. In 1863 he was called to Dorpat, but resigned the
following year and returned to Germany, where he lived as a
private teacher. He died at Frankfort-on-Main on the 23rd of
June 1881. His title to remembrance is twofold. Uniting the
labours of two centuries of workers in vegetable histology, he
proved that a nucleated cell is the only original constituent
of the plant embryo, and that the development of all vegetable
tissues must be referred to such cells, thus preparing the way for
the epoch-making cell theory of Theodor Schwann (q.v.); and
his Principles of Scientific Botany (1842–1843), which went
through several editions, did much to shake the tyranny of the
purely systematic Linnean school, whose accumulations he was
accustomed irreverently to describe as “ hay.” Despite a
certain inability to criticize and verify his own hypotheses, he gave,
both by his speculative activity and by the introduction of
improved technical methods, so vivid an impulse to the younger
botanists of his time as to have earned from Anton de Bary the
title of reformer of, scientific botany. His botanical labours
practically ceased after 1850, when he entered on various phi1osophical
and historical studies.
SCHLEIERMACHER, FRIEDRICH DANIEL ERNST (1768-1834),
theologian and philosopher, was the son of a Prussian
army chaplain of the Reformed confession, and was born on the
21st of November 1768 at Breslau. He was educated in a
Moravian school at N iesky in upper Lusatia, and at Barby near
Halle. Moravian theology, however, soon ceased to satisfy him,
and his doubts rapidly took definite shape. Reluctantly his
father gave him permission to leave Barby for the university
of Halle, which had already (1787) abandoned pietism and
adopted the rationalist spirit of Wolf and Semler (see RATIONAL-ISM).
As a student he pursued an independent course of reading
and neglected to his permanent loss the study of the Old Testament
and the Oriental languages. But he frequented the lectures
of Semler and of ]. A. Eberhard, acquiring from the former the
principles of an independent criticism of the New Testament and
from the latter his love of Plato and Aristotle. At the same time
he studied with great earnestness the writings of Kant and Jacobi.
He acquired thus early his characteristic habit of forming his
opinions by the process of patiently examining and weighing the
positions of all thinkers and parties. But with the receptivity
of a great eclectic he combined the reconstructive power of
a profoundly original thinker. While yet a student he began to
apply ideas gathered from the Greek philosophers in a reconstruction
of Kant's system. At the completion of his three years
course at Halle he was for two years private tutor in the family
of Count Dohna-Schlobitten, developing in a cultivated and
aristocratic household his deep love of family and social life.
In 1796 he became chaplain to the Charité Hospital in Berlin.
Having no scope for the development of his powers as a preacher,
he sought mental and spiritual satisfaction in the cultivated
society of Berlin, and in profound philosophical studies. This
was the period in which he was constructing the framework of
his philosophical and religious system. It was the period, too,
when he made himself widely acquainted with art, literature,
science and general culture. He was at that time profoundly
affected by German Romanticism, as represented by his friend
Friedrich Schlegel. Of this his Conjidential Letters on Schlegel's
Lucinde (Vertrauten Briefe uber Sehlegel's “ Lucinde, ” 1801;
ed. 1835; by jonas Frankel, 1907; R. Frank, 1907), as well
as his perilous relation to Eleonore Grunow, the wife of a Berlin
clergyman, are proof and illustration. Though his ultimate
principles were unchanged he gained much from the struggle.
It showed him much of the inner truth of human feeling and
emotion, and enriched his imagination and life with. ideals
ancient and modern, which gave elevation, depth and colour
to all his thought. Meantime he studied Spinoza and Plato,
and was profoundly influenced by both, though he was never
a Spinozist; he made Kant more and more his master, though
he departed on fundamental points from him, and finally remodelled
his philosophy; with some of Jacobi's positions he
was in sympathy, and from Fichte and Schelling he accepted
ideas, which in their place in his system, however, received
another value and import. The literary fruit 'of this period of
intense fermentation and of rapid development was his “epoch making
” book, Redcn uber die Religion (1799; ed. Gottingen,
1906), and his “ new year's gift ” to the new century, the M onologen
(1800; ed. 1902). In the first book he vindicated for religion an eternal place amongst the divine mysteries of human nature, distinguished it from all current caricatures of it and allied phenomena, and described the perennial forms of its manifestation and life in men and society, giving thereby the programme of his subsequent theological system. In the Monologen he threw out his ethical manifesto, in which he proclaimed his ideas as to the freedom and independence of the spirit, and as to the relation of the mind to the world of sense and imperfect social organizations, and sketched his ideal of the future of the individual and society.
From 1802 to 1804, Schleierrnacher was pastor in the little Pomeranian town of Stolpe. These years were full of literary
