and moody character of his father. Sunny prosperity was essential to his nature; his virtues were adapted to that condition. And happily that was his fate. He had no personal misfortunes; his path was joyous in this life; and even the reflex sorrow from the calamities of his friends did not press too heavily on his sympathies; none of these were in excess either as to degree or duration.

In this estimate of Goethe as a moral being, few people will differ with us, unless it were the religious bigot. And to him we must concede thus much, that Goethe was not that religious creature which by nature he was intended to become. This is to be regretted. Goethe was naturally pious, and reverential towards higher natures; and it was in the mere levity or wantonness of youthful power, partly also through that early false bias growing out of the Lisbon earthquake, that he falsified his original destination. Do we mean, then, that a childish error could permanently master his understanding? Not so; that would have been corrected with his growing strength. But having once arisen, it must for a long time have moulded his feelings; until corrected, it must have impressed a corresponding false bias upon his practical way of viewing things; and that sort of false bias, once established, might long survive a mere error of the understanding. One thing is undeniable, - Goethe had so far corrupted and clouded his natural mind, that he did not look up to God, or the system of things beyond the grave, with the interest of reverence and awe, but with the interest of curiosity.

Goethe, however, in a moral estimate, will be

viewed pretty uniformly. But Goethe intellectually, Goethe as a power acting upon the age in which he lived, that is another question. Let us put a case; suppose that Goethe's death had occurred fifty years ago, that is, in the year 1785, what would have been the general impression? Would Europe have felt a shock? Would Europe have been sensible even of the event? Not at all; it would have been obscurely noticed in the newspapers of Germany, as the death of a novelist who had produced some effect about ten years before. In 1832, it was announced by the posthorns of all Europe as the death of him who had written the Wilhelm Meister, the Iphigenie, and the Faust, and who had been enthroned by some of his admirers on the same seat with Homer and Shakspeare, as composing what they termed the trinity of men of genius. And yet it is a fact, that, in the opinion of some amongst the acknowledged leaders of our own literature for the last twenty-five years, the Werther was superior to all which followed it, and for mere power was the paramount work of Goethe. For ourselves, we must acknowledge our assent upon the whole to this verdict; and at the same time we will avow our belief that the reputation of Goethe must decline for the next generation or two, until it reaches its just level. Three causes, we are persuaded, have concurred to push it so far beyond the proportion of real and genuine interest attached to his works, for in Germany his works are little read, and in this country not at all. First, his extraordinary age; for the last twenty years Goethe had been the patriarch of the German literature. Secondly, the splendor of his

official rank at the court of Weimar; he was the minister and private friend of the patriot sovereign amongst the princes of Germany. Thirdly, the quantity of enigmatical and unintelligible writing which he has designedly thrown into his latter works, by way of keeping up a system of discussion and strife upon his own meaning amongst the critics of his country. These disputes, had his meaning been of any value in his own eyes, he would naturally have settled by a few authoritative words from himself; but it was his policy to keep alive the feud in a case where it was of importance, that his name should continue to agitate the world, but of none at all that he should be rightly interpreted.

SCHILLER.

JOHN CHRISTOPHER FREDERICK VON SCHILLER, was born at Marbach, a small town in the duchy of Würtemberg, on the 10th day of November, 1759. It will aid the reader in synchronizing the periods of this great man's life with the corresponding events throughout Christendom, if we direct his attention to the fact, that Schiller's birth nearly coincided in point of time with that of Robert Burns, and that it preceded that of Napoleon by about ten years.

The position of Schiller is remarkable. In the land of his birth, by those who undervalue him the most, he is ranked as the second name in German literature; everywhere else he is ranked as the first. For us, who are aliens to Germany, Schiller is the representative of the German intellect in its highest form; and to him, at all events, whether first or second, it is certainly due, that the German intellect has become a known power, and a power of growing magnitude, for the great commonwealth of Christendom. Luther and Kepler, potent