lost what time remained in composing an epitaph, and had but one hour to fix what I had just written in my memory. However, I boldly entered the church, and began my discourse with much solemnity, and attained nearly to the third sentence. Suddenly my ideas became confused, and the presumptuous orator found himself in a state of anxiety, from which it was difficult for him to recover. At length I had recourse to my papers, written in the form of a deed, on one large sheet, I unrolled it slowly before the eyes of my audience, who were as much disturbed as myself; I placed it in my hat and continued my discourse with tolerable boldness. Ardent youth! let my example teach thee to conduct thyself with more prudence. I presumed too much upon myself, I was punished for it, and I frequently afterwards deplored my foolish temerity be wiser than I was!"

It is pleasing thus to see a man profit by his errors, and even disclose them for the benefit of others; as the mariner marks in his chart the fatal sands on which his vessel struck. From this incident Gellert conceived a timidity, which he was never able to overcome, and which, together with bad health, weak lungs, and a memory not very firm, prevented him from becoming that ornament to the pulpit, which his early attempts promised, and engaged him to employ his talents in a different line.

His limited circumstances did not allow him to devote his whole time to the cultivation of his own talents. In 1739 he undertook the care of several pupils; and, zealous in the discharge of this important duty, he trusted not to

his own strength; he prayed for su perior assistance. On the right employment of the Sabbath he justly laid particular stress; he considered it as "an indispensable means, and the most useful of all, for quickening our progress in religion and piety;" he thought that " on our mode of employing the Sabbath," depended "the use we made of the week."

"For on that day, (he would say,) to withdraw ourselves from all earthly occupations, to make a serious examination of our hearts, to raise them to heaven, to nourish them with the truths founded on faith, is to fortify them for the whole week, to prepare ourselves for a faithful discharge of the duties of our calling. Amidst the tumults of the world, and the occupations of life, we too easily lose the sentiment of our weakness and misery, if we do not set apart a certain portion of time for meditating on our insufficiency, and on the power and goodnessof God; on our nothingness, and on his greatness. The better your dispositions, the more active your zeal in discharging your duties, the more secure you may think your progress in virtue, the more reason you will have to fear the surprises of spiritual pride. Consecrate, therefore, the Lord's Day to acts of humility. Impress your heart deeply with the meditation of this great truth: that your existence, your felicity or your misery, your faith, your piety, are entirely and wholly dependent on the Supreme Being. Entertain a deep sense of the goodness of God, and of your own weakness. Awaken your mind to the sense of God's mercies; enjoy the conversation of your pious friends, rejoice in the felicity

opportunity of reclaiming a fellow-creature from his sins. His biographer has preserved a very interesting account of the assiduity, tenderness, and judgment, with which Gellert attended, during a severe illness, a young man, who had run into every excess of profligacy and profaneness. His pious efforts were blessed with success. The young man did not recover; but Gellert had the satisfaction of seeing that his death was that of a true penitent. In 1745-6, Gellert took his degree in the belles lettres, and thereby acquired a right of giving public lectures. On this occasion he published a dissertation on fabulous poetry, and the principal fabulists. The next twelve years of his life, it seems, produced his fables; some dramatic pieces, written with a view to reform the theatre; a romance, called the Swedish Countess, calculated to prove that this species of composition may be employed to amend, instead of corrupting the heart; Consolations to Valetudinarians; Moral Poems; Letters, and a Treatise on the EpistoJary Style, Didactic Poems; Sacred Songs and Hymns.

The character of his fables is thus summed up by his biographer."The choice of subjects, the moral, the style, all please, all do honour to the judgment, the understanding, and the heart of the poet." And in proof of the effect which they produced among his countrymen, the following interesting anecdote is related :

"In the beginning of one win ter he saw a Saxon peasant drive up to his door a cart loaded with fire, wood, who demanded of him himself, whether he was not the gentleman who composed such

fine tales? On the answer he received, the peasant, joy sparkling in his eyes, with many excuses for the liberty he took, made Gellert a present of the contents of his cart, as a feeble mark of his gratitude for the pleasure he had received from reading his tales.”

When writing his sacred songs, "he never set himself" observes the biographer, "to this employment without a serious preparation and without having his heart previously filled with the sentiment he wished to express." They were eagerly received by all the friends of religion, and even by Roman Catholics, among whom Gellert's writings were exempted from the common sentence of exclusion passed upon heretical works.

Meanwhile this amiable man suffered greatly in his health. He was attacked in 1762 by an hypochondriac affection, and this was greatly increased, when the few friends of kindred minds, Clopstock, Gärtner, Räbener, and Adolphus Schlegel,) by whose society he had been enlivened, quitted Leipsick, and were dispersed throughout Germany.

This severe affliction, however, did not diminish his exertions: even the works which he published were merely the occupation of his leisure hours; he devoted the greatest part of his time to the instruction and improvement of the academical youth. He taught belles lettres to his disciples, explained to them the rules of poetry and eloquence, and exercised them in composing according to these rules."

"These lessons were univer sally admired; scholars of every rank, especially the young nobility of various countries, who

studied at Leipsick, ran eagerly to hear Gellert."

In 1751 he obtained, together with a pension, the appointment of professor extraordinary in philosophy, and began to give public lectures in poetry and eloquence to a very numerous audience. In these he was careful to "inspire his pupils no less with the love of virtue, than of the sciences." Nor did he confine himself to public instructions, all had free access to him; and, "whilst with all the marks of the tenderest interest, he recommended to them piety and virtue, as the true road to happiness, his own example and the purity of his manners, added the greatest weight to his exhortations." Thus did this excellent man carry religion into every part of his life and conduct; it was his constant companion, his guide and the source of all his comforts.

His hypochondriac affection rendered his life a continued series of suffering: it baffled the art of medicine, and was but little relieved by the baths of Lanch. stradt and Carlsbadt, which he used in 1753 and 1754. He sought for consolation in religion, and though he did not succeed in overcoming the horrors of imagination, we have no doubt that he thereby diminished their power. On the subject of Gellert's habitual melancholy, the blographer makes a judicious reflection.

"Many people in reading the life of Gellert, have been painful ly affected by the idea of the almost incredible sufferings and melancholy, experienced by this man, who was so pious, and so good, who chiefly delighted in glorifying and imitating the author of his being, by spreading

But if

happiness around him. Gellert had been less an object of compassion, he would certainly have been less great, less admired, and of course less useful."

We may add, that, though this world is a place of trial rather than of recompense, the sufferings of Gellert were, in some degree, counterbalanced and alleviated by the numerous testimonies of gratitude which he received from those whom his writings had brought back to the path of duty. Many expressed their thanks in person; many by let ter; many by handsome presents. A Silesian gentleman (the Baron de Craussen) offered him a very considerable pension; and, when Gellert declined, bestowed it on his mother.

As Gellert advanced in years he found his imagination cool; and, abandoning the Muses, resolved to compose a course of moral lectures. These added much to his celebrity; his audience consisted often of four hundred persons; sometimes of more. Nor was he less useful by his familiar and friendly intercourse, with his pupils, and by his advice to numerous correspondents, than by his public lectures. The confidence reposed in him was indeed most extraordinary. “Fathers asked him for directions in regard to the education of their sons; mothers wished to receive his instructions as to the mode of forming the hearts and understandings of their daughters, and frequently consulted him concerning the offers of marriage which were made for them; young men requested him to advise them on their studies; to him many persons who had doubts concerning religion, addressed themselves