ment and his devotion.

So we often find Winckelmann in friendship with beautiful youths, and
never does he appear more animated and lovable than in such, though
often only flitting, moments.

CATHOLICISM

With such opinions, with such needs and longings, Winckelmann for a long
time served objects alien to his own desires. Nowhere about him did he
see the least hope of help and assistance.

Count Buenau, in his capacity of a private gentleman, needed only to buy
one valuable book less in order to open for Winckelmann the road to
Rome; as a minister of state he had influence enough to have helped this
excellent man out of every difficulty; but he was probably unwilling to
lose so capable a servant, or else he had no appreciation of the great
service he would have rendered the world by encouraging a gifted man.
The Court at Dresden, from which Winckelmann might eventually hope for
adequate support, professed the Roman faith, and there was scarcely any
other way to attain favor and consideration than through confessors and
other members of the clergy.

The example of a Prince is a mighty influence in his country, and
incites with secret power every citizen to like actions in private life,
especially to moral actions. The religion of a Prince always remains in
a certain sense the ruling religion, and the Roman faith, like a
whirlpool, draws the quietly passing waves to itself and into its
vortex.

In addition to this Winckelmann must have felt that a man, in order to
be a Roman in Rome, in order to identify himself with the life there,
and to enjoy confidential association, must necessarily profess the
religion of his associates, must yield to their faith, and accommodate
himself to their usages. The final result actually shows that he could
not have attained his end without this early decision, which was made
much easier for him by the fact that, as a thorough heathen by nature,
he had never become Christianized by his Protestant baptism.

Yet this change in his condition was not achieved without a bitter
struggle. We may, in accordance with our convictions, and for reasons
sufficiently weighty, make a final decision which is in perfect harmony
with our volition, desires and needs, which indeed seems unavoidable for
the maintenance and continuance of our very existence, so that we are in
perfect accord with ourselves. But such a decision may contradict the
prevailing opinion and the convictions of many people. Then