worshipper of the classical, he was the expression of these aspects of
national and general thought.

The religious reformation was the work of the North. The instinct of
races came in it to complicate the questions of dogmas. The awakening of
individual nationalities was one of the characters of the epoch.

The nations compressed in the severe unity of the Middle Ages escaped in
the Reformation from the uniform mould that had long enveloped them, and
tended to that other unity, still very distant, which must spring from
the spontaneous view of the same truth by all men, result from the free
and original development of each nation, and, as in a vast concert, unite
harmonious dissonances. Europe, without being conscious of its aim,
seized greedily at the means--insurrection; the only thought was to
overthrow, without yet thinking of a reconstruction. The sixteenth
century was the vanguard of the eighteenth. At all times the North had
fretted under the antipathetic yoke of the South. Under the Romans,
Germany, though frequently conquered, had never been subdued. She had
invaded the Empire and determined its fall. In the Middle Ages the
struggle had continued; not only instincts, but ideas, were in conflict;
force and spirit, violence and polity, feudalism and the Catholic
hierarchy, hereditary and elective forms, represented the opposition of
two races. In the sixteenth century the schism long anticipated took
place. The Catholic dogma had hitherto triumphed over all outbreaks--
over Arnaldo of Brescia, the Waldenses, and Wickliffe. But Luther
appeared, and the work was accomplished: Catholic unity was broken.

And this breaking with authority went on fermenting in the nations till
its last great outburst at the French Revolution; and Schiller was born
at this convulsive period, and bears strong traces of his parentage in