Edenhall. Translated by Henry W. Longfellow
  On the Death of a Child. Translated by Kate Freiligrath-Kroeker

Joseph von Eichendorff

  The Broken Ring. Translated by C.G. Leland
  Morning Prayer. Translated by Alfred Baskerville
  From the Life of a Good-for-nothing. Translated by Mrs. A.L.W. Wister

Adalbert von Chamisso

  The Castle of Boncourt. Translated by Alfred Baskerville
  The Lion's Bride. Translated by A.I. du P. Coleman
  Woman's Love and Life. Translated by Alfred Baskerville
  The Women of Weinsberg. Translated by Bayard Taylor and Lilian Bayard Taylor Kiliani
  The Crucifix. Translated by A.I. du P. Coleman
  The Old Singer. Translated by A.I. du P. Coleman
  The Old Washerwoman. From the Foreign Quarterly
  The Wonderful History of Peter Schlemihl. Translated by Frederic H. Hedge

Ernst Theodor Amadeus Hoffmann

The Golden Pot. Translated by Frederic H. Hedge

Friedrich Baron de la Motte-Fouqué

Selections from Undine. Translated by F.E. Bunnett

Wilhelm Hauff

  Cavalryman's Morning Song. Translated by Herman Montagu Donner
  The Sentinel. Translated by John Oxenford

Friedrich Rückert

  Barbarossa. Translated by Bayard Taylor and Lilian Bayard Taylor Kiliani
  From My Childhood Days. Translated by A.I. du P. Coleman
  The Spring of Love. Translated by Alfred Baskerville
  He Came to Meet Me. Translated by Bayard Taylor
  The Invitation. Translated by A.I. du P. Coleman
  Murmur Not. Translated by A.I. du P. Coleman
  A Parable. Translated by A.I. du P. Coleman
  Evening Song. Translated by H.W. Dulcken
  Chidher. Translated by Margarete Münsterberg
  At Forty Years. Translated by A.I. du P. Coleman
  Before the Doors. Translated by H.W. Dulcken

August von Platen-Hallermund

  The Pilgrim Before St. Just's. Translated by Lord Lindsay
  The Grave of Alaric. Translated by Bayard Taylor and Lilian Bayard Taylor Kiliani
  Remorse. Translated by Henry W. Longfellow
  Would I were Free as are My Dreams. Translated by Percy MacKaye
  Sonnet. Translated by Margarete Münsterberg

ILLUSTRATIONS—VOLUME V

  Heidelberg
  Friedrich Schleiermacher. By E. Hader
  The Three Hermits. By Moritz von Schwind
  Johann Gottlieb Fichte. By Bury
  Volunteers of 1813 before King Friedrich Wilhelm III in Breslau. By F.W. Scholtz
  Friedrich Wilhelm Joseph von Schelling. By Carl Begas
  The Jungfrau. By Moritz von Schwind
  The Magic Horn. By Moritz von Schwind
  Ludwig Achim von Arnim. By Ströhling
  Clemens Brentano. By E. Linder
  The Reaper. By Walter Crane
  Wilhelm Grimm. By E. Hader
  Jacob Grimm. By E. Hader
  Hänsel and Gretel. By Ludwig Richter
  Ernst Moritz Arndt. By Julius Röting
  Theodor Körner. By E. Hader
  Maximilian Gottfried von Schenkendorf
  Ludwig Uhland. By C. Jäger
  The Villa by the Sea. By Arnold Böcklin
  Leaving at Dawn. By Moritz von Schwind
  Joseph von Eichendorff. By Franz Kugler
  Adalbert von Chamisso. By C. Jäger
  The Wedding Journey. By Moritz von Schwind
  Ernst Theodor Amadeus Hofmann. By Hensel
  Friedrich Baron de la Motte-Fouqué
  Wilhelm Hauff. By E. Hader
  The Sentinel. By Robert Haug
  Friedrich Rückert. By C. Jäger
  Memories of Youth. By Ludwig Richter
  August Graf von Platen-Hallermund
  The Morning Hour. By Moritz von Schwind

THE ROMANTIC PHILOSOPHERS—FICHTE, SCHELLING, AND SCHLEIERMACHER

By FRANK THILLY, PH.D., LL.D. Professor of Philosophy, Cornell
University

The Enlightenment of the eighteenth century had implicit faith in the powers of human reason to reach the truth. With its logical-mathematical method it endeavored to illuminate every nook and corner of knowledge, to remove all obscurity, mystery, bigotry, and superstition, to find a reason for everything under the sun. Nature, religion, the State, law, morality, language, and art were brought under the searchlight of reason and reduced to simple and self-evident principles. Human institutions were measured according to their reasonableness; whatever was not rational had no raison d'être; to demolish the natural and historical in order to make room for the rational became the practical ideal of the day. Enlightenment emphasized the worth and dignity of the human individual, it sought to deliver him from the slavery of authority and tradition, to make him self-reliant in thought and action, to obtain for him his natural rights, to secure his happiness and perfection in a world expressly made for him, and to guarantee the continuance of his personal existence in the life to come. In Germany this great movement found expression in a popular commonsense philosophy which proved the existence of God, freedom, and immortality, and conceived the universe as a rational order designed by an all-wise and all-good Creator for the benefit of man, his highest product; while other thinkers regarded Spinozism as the only rational system, indeed as the last word of all speculative metaphysics; for them logical thought necessarily led to pantheism and determinism. In France, after reaching its climax in Voltaire, it ended in materialism, atheism, and fatalism; and in England, where it had developed the empiricism of Locke, it came to grief in the scepticism of Hume. If we can know only our impressions, then rational theology, cosmology, and psychology are impossible, and it is futile to philosophize about God, the world, and the human soul. Consistently carried out, the logical-mathematical method seemed to land the intellect in Spinozism or in materialism—in either case to catch man in the causal machinery of nature. In this dilemma many were tempted to throw reason overboard as an instrument of ultimate truth, and to seek for certainty through other functions of the human soul—in feeling, faith, or mystical vision of some sort; the claims of the heart and will were urged against the proud pretensions of the intellect (Hamann, Herder, Jacobi). Another way of escape was found by substituting the organic conception of reality for the logical-mathematical view of the Aufklärung; nature and life, poetry, art, language, political, social, and religious institutions are not creations of reason, not things made to order, but organic—products of evolution (Lessing, Herder, Winckelmann, Goethe). Man, himself, moreover, is not mere intellect, but a being in whom feelings, impulses, yearnings, will, are elements to be reckoned with. And reality is not as transparent as the Enlightenment assumed it to be; existence divided by reason leaves a remainder, as Goethe had put it.

It was Immanuel Kant who tried to arbitrate between the conflicting tendencies of his age. He was an Aufklärer in so far as he brought reason itself to the bar of reason and sat in judgment upon its claims, and, likewise, in so far as he insisted on the objective validity of physics and mathematics. But he was as much opposed to the pretentiousness of dogmatic metaphysics as to the pusillanimity of scepticism and the Schwärmerei of mysticism. He repudiated the shallow proofs of the