A naturally strong constitution, with considerable elasticity of mind, enabled Fuseli to pursue his studies for many hours in each day without interruption. In fact, he was capable of any mental labour, however severe. He attended diligently the usual routine of college studies, and being possessed of a very retentive memory, these were attained or performed without difficulty. He therefore found time to gain a considerable knowledge of the English, French, and Italian languages. He was attracted to these, not only by the desire of travelling at some future period, but that he might be enabled to read some of the most celebrated authors in their own tongues.
He was enamoured with the plays of Shakspeare, and attempted a translation of Macbeth into German. The novels of Richardson, particularly his Clarissa, made a powerful and lasting impression upon his mind.[4] The works of Rousseau were eagerly devoured by him. And the poetic flights of Dante not only aroused his feelings, but afforded subjects for his daring pencil, which, notwithstanding his numerous studies, was not laid aside.
Mixing in society naturally gives to an observing mind a knowledge of men and manners. After Henry Fuseli had attended for some time the college studies, and acquired some degree of confidence in his own powers, he discovered and exposed weak points in some of the professors and tutors who had been held up as examples to the students, and also brought forward the merit and latent qualities of others, who from their modesty had remained without notice, and thus drew them from obscurity. If he could not attain his object by satire, in which he was very powerful, he sometimes resorted to caricature, a weapon not less formidable in his hands. The wounded pride of some of the masters induced them to draw up a formal complaint against him, and he was threatened with expulsion by the president, which was only a menace to intimidate him, as the heads of the college admired his talents, and were pleased with his assiduity.
In reading the Holy Scriptures (which he did diligently), the classics, or the modern historians or poets, Fuseli's mind was most powerfully attracted by those incidents or expressions which are out of the ordinary course, and he frequently embodied them with his pencil. Bodmer perceiving this bent of his mind, recommended him to try his powers in poetry, and gave him, as models for imitation, the works of Klopstock and Weiland. The former were considered by Henry to be master-pieces; he caught the inspiration, and published, in a weekly journal called the "Freymüthigen Nachrichten,"[5] an ode to Meta. This was so much in the spirit, and so near an imitation of Klopstock's style, that the ardent admirers of this great poet attributed it to him, and which was believed by all who were not in the secret. He also attempted a tragedy from the Bible, "The Death of Saul," which was also highly commended.
It is but reasonable to suppose, that Bodmer would endeavour to instil into the mind of a favourite pupil a love for the abstract sciences, in the knowledge of which he was himself so eminently skilled: but for these Fuseli showed an utter distaste, which continued during the whole of his life. He has more than once exclaimed to me, "Were the angel Gabriel sent expressly to teach me the mathematics, he would fail in his mission." And he has frequently dilated upon the annoyance which he felt, when discovered by any one of the tutors to be engaged in some favourite pursuit, by his putting, in Latin, an abrupt and unexpected question in physics, such as, "Quid est calor, Henrice Füessli?"
In the year 1761, Fuseli and his intimate friend Lavater entered into holy orders. The state of pulpit oratory, at this time, in Zurich, is thus described by a kinsman[6] of the former: "The Dutch method of analyzing was at this time in vogue in our pulpits. By aiming at popularity, the language was often reduced to the lowest strain, and to mere puerilities. The subjects were chiefly dogmatical; and if a moral theme was introduced, their sermons betrayed no knowledge of mankind: they were mostly common-place declamation, deficient in precision and just discrimination. Exaggeration prevented the backslider from applying the description to himself; and as the way to reformation was neither intelligibly nor mildly pointed out, he was rather irritated than corrected.
"Even the most distinguished preachers lost themselves in long and tiresome discourses, wandering either through the barren fields of scholastic or academic exercises, of little interest to a common audience; or else they spun out labyrinthine allegories.
"Others tried to excite the feelings by doctrines that bordered on mysticism or Moravianism; and there were those who made simplicity their aim, not the noble but the coarser species, descending to vulgarity and meanness to flatter the popular taste, and endeavouring to disguise vacuity and sameness by low comparisons, little tales, and awkward imagery.