wise, and a request for its publication came to him from them in the course of a day or two, more numerously signed than any that had been known for years.

The translation of Niebuhr had brought upon the author, and, by implication, on the translators as accessories, the charge of fostering in secular history a spirit of scepticisi which was sure, sooner or later, to apply itself to more sacred records, and Hare felt himself bound, in this, as in so many other instances afterwards, to enter the lists, as counsel for the defence. His Vindication of Niebuhr against the accusations which had been paraded against him in the Quarterly Review and elsewhere, was the chief literary work of 1829.* A Commemoration Sermon, in the Chapel of Trinity, in December, on The Law of Self-Sacrifice, as long as its predecessor, and as earnest in its protest against the religion of profit and loss, which he looked upon as the great ev of the time —maintained the reputation which had been acquired by The Children of Light. In their earnest loftiness, their remoteness from the received homiletic type, their power to stir men's minds and set them thinking, these Cambridge discourses present the nearest English parallel to Schleiermacher's memorable Reden über die Religion. It may be that the preacher was consciously aiming at producing in his hearers something of the fervour and earnestness and nobleness of aim which he himself owed to the influence of that teacher.

The years 1830 and 1831 witnessed the continuation of the task of the translation of Niebuhr. A second edition of Vol. I. was called for in 1830, and the second volume

*The review of Niebuhr in the Quarterly (No. Ixiii.) was temperate and scholar-like. The slander which Hare answered was a passing notice in an article in No. lxxvii. on Dr. Granville's Travels, in which the historian was described as a 66 pert, dull scoffer," and the translators charged with reproducing the "most offensive paragraphs written since the days of the Philo sophical Dictionary."

was published early in 1832. Meantime,-besides an Essay on English Etymology, separately printed-still working hand in hand with his friend and partner in that task, he became the editor and one of the chief contributors to the Philological Museum, published at Cambridge in 1831-2. The mere list of subjects, all of them treated by him with an elaborateness which had then, and has now, but few parallels-is sufficient to show the varied range of his inquiries. The Names of the Days of the Week, English Orthography, The Tenses of the Greek Verbs, English Preterites and Genitives, translations from papers by Buttmann, Savigny, Niebuhr,-these followed each other in quick succession, and remain, many of them, as monographs, to which every student of the subjects handled in them will do well to refer.

The end of his Cambridge life was, however, drawing nigh. The living of Hurstmonceux in Sussex, in the gift of his brother Francis, having become vacant in 1832, he accepted it, and was instituted on St. John, Baptist's day. Forming, as this change did, one of the great dividing points of his life, we may pause for a moment to look at some features of his Cambridge life as a whole, which could not be so well touched on in the record of what was done year by year. (1) One of the most distinguished of his pupils has placed on record what he holds to have been Hare's chief excellence as a teacher of younger men. * He was thorough in his work, and taught them to be thorough too. Against the tricks of crammers, or the ambition of mere eloquent talk about the subjects of his lectures, his teaching was a continual protest. Even in the absence of any formal theological teaching, the spirit which breathes through the Sermons of this period was carried into his work, and his pupils

* Preface to Charges, p. vi.

learnt to believe that Truth was higher and wider than the definitions of any party, and that it was their work to seek it and to live for it. (2) It followed, partly from the influence thus exercised, partly from the essential warmth and youthfulness of his own nature, that the relations between tutor and pupil ripened in not a few instances into the warmest personal friendship. The old friends kept their places, but the new were gathered on to them. Two of these, and in many ways the most conspicuous, John Sterling and Frederick Maurice, were destined to be united with him and with each other very closely in later years. (3) The published works of this period form but a part of the results of the wide and varied studies which were carried on with an un

resting ardour. A copious correspondence with other scholars in England and abroad, the extracts and memoranda of a common-place book, in which every fact that he came across throwing light upon any point of inquiry connected with his favourite studies was carefully noted and preserved, a widening knowledge of the literature of Italy and Spain, as well as of France and Germany, the study of that German Theology which was then so little known as to be hardly dreaded as men have dreaded it since, all these have to be taken into account in any estimate we may form of Julius Hare's work as a Tutor of Trinity.

His parish life did not begin at once. A prolonged illness, lasting for several months, at Cambridge, had made entire rest necessary; and, after one week with Wordsworth at Rydal, and another with Dr. Arnold at Brathay, he went abroad in Oct., 1832, accompanied by Mr.-now Dr.-Worsley, the present Master of Downing, and Walter Savage Landor. They travelled through Belgium, up the Rhine to Frankfort, Munich and the Tyrol,

by Venice to Verona, Bologna, Florence, and reached Rome a little before Christmas. There he remained till after the Carnival, then went southward to Naples, Amalfi, Pæstum, returning to Rome in time for the Holy Week, and to England by the end of June. In July he took up his abode in the Rectory at Hurstmonceux.

The year thus spent left its impress in many ways upon his life. (1) The love of art, in its highest and purest forms, which had always been a strong element in his character, was quickened and cultivated by his contact with the masterpieces of Venice and Rome and Florence. With a somewhat lavish hand he yielded to the impulse to surround himself with such works of great artists as came within his reach. Over one of these, a Raphael, with fair claims to genuineness (now, with the rest of his collection, in the Fitzwilliam Museumn, at Cambridge), he watched with such anxious tenderness that he would allow no hands but his own to bear it through the perils of a stormy passage through the St. Gothard. (2) The visit to Rome was, however, memorable for another reason. On Christmas Eve, 1832, as he notes in the autobiographical notes to which I have already referred, he “first saw Bunsen." They were at once drawn to each other by the ties of noble natures and kindred hopes. Each wide and discursive in his reading, interested in all questions of theology, philosophy, politics, art, literature, philology; each liberal, yet, as disciples of Niebuhr, opposed to the vulgar demagogic and destructive aspects of Liberalism; each admiring Luther and the Reformation with a glowing enthusiasm, yet thinking that little less than a second Reformation was necessary still,—it was no wonder that their meeting was the commencement of a close and intimate friendship which lasted till death. Those who remember Arnold's frank avowal, that he could sit at

Bunsen's feet and listen to him as to an oracle, will not wonder that he should have exercised something of the same fascination over Julius Hare. That broad brow, and bright eye, and hearty warmth of manner, which retained their power, unchanged by the wear and tear of diplomatic life, or the infirmities of age, must, at that early stage of his career, have been singularly winning.

It was well that a new friend was thus found to whom he could turn at once with reverence and affection. The year of his first residence at Hurstmonceux, 1834, deprived him of two who had filled the foremost place in his regard : his beloved brother Augustus, and the friend to whom he owed much, who had been most helpful to him in the formation of his judgment on the great questions of Philosophy and Theology, Samuel Taylor Coleridge. For both of these his love uttered itself in what was for him the most natural and appropriate way, in seeking to make the worth of each more known, and to lead others to admire them as he did himself. An elaborate Vindication of Coleridge against charges affecting his character as a thinker and a man, appeared in the British Magazine in January, 1835. Out of his brother's MS. Sermons, he selected and edited those which have been spoken of above. His brother's widow came to reside in his parish, and was watched over and honoured by him with a fraternal tenderness.

The change from the work of a tutorship at Trinity to that of an agricultural parish in Sussex would have been, in any case, great; and the absence of any parochial or directly pastoral experience made the new duties, in Julius Hare's case, more difficult than usual. It was in his nature, however, to enter upon them with zeal and eagerness. He set himself to the task of knowing his people, and, with his widowed sister-in-law, took daily