ments, and was well versed in the Wolffian metaphysics. He was informed that he had adopted Spinozism, and it was through Wolff's refutation that he first became acquainted with that profound and systematic thinker. He engaged in the study of Spinoza's Ethica, and that great work made a deep impression upon him, as upon every other earnest student. Prolonged investigation, however, rendered him dissatisfied with these views;-the indestructible feeling of internal independence and freedom, rendered doubly powerful by the energy of his own character, could neither be removed, nor explained on an exclusively deterministic theory, which must ultimately have come into collison with his deepest spiritual want, to look upon freedomself-determination-as the only true and real being. This original tendency of his mind prepared him afterwards for the enthusiastic reception of the doctrines of Kant, and is, in fact, the very root of his own "Wissenschaftslehre," which in this respect stands directly opposed to the doctrine of Spinoza, although an essential affinity does notwithstanding prevail between these two greatest systems of modern philosophy. Thus has every great theory its foundation in the individual character, and is indeed but the scientific expression of the spiritual life of its originator.

Amid these lofty speculations, poverty, the scholar's bride, knocked at his door, and roused him to that struggle with the world, in which so many purchase ease with degradation, but in which men such as he find strength, confidence, and triumph. His generous benefactor was now dead, and he was thrown on his own resources. From 1784 to 1788 he earned a precarious livelihood by acting as tutor in various houses

C

in Saxony. His studies were desultory and interrupted; he had not even the means of procuring books; the strength which should have been devoted to his own mental cultivation was wasted in obtaining a scanty subsistence. But amid all his privations his courage never deserted him, nor the inflexible determination, which was not so much an act of his will as a law of his nature, to pursue truth for her own sake and at all hazards. "It is our business," says he on another occasion- "it is our business to be true to ourselves: the result is altogether in the hands of providence." His favourite plan of life at this period, and for a long time afterwards, was to become a village pastor in Saxony, and amid the leisure which he should find in that occupation, to prosecute, without disturbance, his own mental culture. But his theological studies were not completed, and he was without the means of continuing them. In 1787 he addressed a letter to the President of the Consistory, requesting to be allowed a share of the support which many poor students enjoy at the Saxon Universities until the following Easter, when he should be ready to present himself before the Consistory for examination. "I have never," he says, "partaken in the public provision for students, nor have I enjoyed an allowance of any kind, although my poverty can be clearly proved. Is it not possible, then, to allow me a maintenance sufficient for this short time, that I may be enabled to devote myself to theology until Easter? Without this, my residence at Leipzic is of no avail to me, for I am compelled to give all my time to heterogeneous pursuits, in order that I may even live. Should

it please you to grant my request, I assure you by all

that I hold sacred, that I will devote myself entirely to this object; that I will consecrate my life to the Fatherland which supported me at school, and which since then has only become dearer to me; and that I will come before the High Consistory, prepared for my examination, and submit my future destiny to its wisdom." No notice was taken of his request,-partly, it may be conjectured, on account of doubts which were entertained of his orthodoxy-a reason which closed the gates of preferment against his friend Weisshuhn and many others.

In May 1788, every prospect had closed around him, and every honourable means of advancement seemed to be exhausted. The present was utterly barren, and there was no hope in the future. It is needful that natures like his should be nurtured in adversity that they may discover their own strength; prosperity might lull into an inglorious slumber the energies for whose appearance the world is waiting. He would not disclose his helpless situation to any of his wellwishers, but the proud consciousness of his own worth enabled him, amid unmerited sufferings, to oppose the bold front of human dignity against the pressure of opposing circumstances.

It was the eve of his birthday. With unavailing anxiety he had again pondered all his projects, and found all alike hopeless. The world had cast him out, -his country refused him food,-he thought his last birthday was at hand; but he was determined that his honour, all that he could now call his own, should remain unsullied. Full of bitter thoughts, he returned to his solitary lodging. He found a letter awaiting

him it was from his friend, the tax-collector Weisse, requesting him to come immediately to his house. He there placed in Fichte's hands an offer of a tutorship in a private family in Zurich. The sudden revulsion of feeling in the young man could not be concealed, and led to an explanation of his circumstances. The offer was at once accepted, and, aided by this kind friend in the necessary arrangements, he set out for Switzerland in August 1788. His scanty means compelled him to travel on foot, but his heart was light, and the fresh hopes of youth shone brightly on his path. Disappointment, privation, and bondage, had been his close companions; but these were now left behind him, and he was to find an asylum in Liberty's own mountain-home,-in the land which Tell had consecrated to all future ages as the sacred abode of truth and freedom.

He arrived at Zurich on the 1st of September, and immediately entered upon his office. His employer was a wealthy citizen of Zurich, who having raised himself above many of the narrow prejudices of his class, had resolved to bestow a liberal education upon his children. A boy of ten and a girl of seven years of age were committed to Fichte's care. In the prosecution of his duties he soon found himself hampered by the prejudices of the mother, who became jealous of her children being educated for something more than citizens of Zurich. Although the father, who was a man of considerable intelligence, was fully sensible of the benefits which a higher education must necessarily confer upon his family, yet his partner raised such a determined opposition to his plans, that it required all

Fichte's firmness of purpose to maintain his position. These duties occupied him the greater part of the day, but he also engaged in some minor literary pursuits. His philosophical studies were in the meantime laid aside. At the request of a friend who had sketched out the plan of a scriptural epos, he wrote an essay on this form of poetry, with special reference to Klopstock's Messias. He also translated some of the odes of Horace, and the whole of Sallust, with an introduction on the style and character of this author. He preached occasionally in Zurich, at Flaach, and at several other places in the neighbourhood, with distinguished success. He likewise drew out a plan for the establishment of a school of oratory in Zurich, which however was never realized.

In the circle of his friends at Zurich were Lavater, Steinbruchel, Hottinger, and particularly the Canons Tobler and Pfenniger. In his letters he speaks also of Achelis, a candidate of theology from Bremen, and Escher, a young poet, as his intimate friends:-the latter died soon after Fichte's departure from Switzerland.

But of all the friendships which he formed here, the most important in its influence upon his future life was that of Hartmann Rahn, whose house was in a manner the centre of the cultivated society of Zurich. Rahn was the brother-in-law of Klopstock, with whom he had formed a close friendship during the poet's visit to Switzerland in 1750, and with whose eldest sister Johanna he was afterwards united. From this marriage with Klopstock's sister sprang, besides several other children, their eldest daughter Johanna Maria, who at a later period became Fichte's wife.