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.