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 Museum, 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

not so.

"He never told us so." Nor was his work as a preacher altogether a successful one. His admiration for his brother's Sermons, and his abhorrence of what was trite, or conventional, or stiff, led him to aim at reproducing that type of discourse; and, for those who brought with them the power of following the workings of Hare's mind, there was often something singularly attractive in the union of great simplicity of language and homely imagery, with subtle associations of thought and the results of profound study. As sermons to be read, they will long retain the value which belongs to all utterances of a full and earnest mind. But for the majority of his hearers it was There was an effort in the simplicity which conveyed the impression that he was "preaching down" to them. To them, sermons often of fifty, sixty, seventy minutes were "mortal long and hard." The more homely the illustrations, the more entirely they misunderstood them. He spoke of the danger of men "playing at ninepins with Truth," and they thought he was warning young labourers against beer and skittles. He likened fiery controversialists to men who "walked with lucifer matches in their pockets," and the farmers thanked him for the zeal with which he watched over their farm-yards and stacks. He referred, by way of illustration, to the devotion of Italian peasants to the Madonna, and he was reported to have told his congregation that they ought to worship the Virgin Mary, and believe that she would bless them if they prayed to her. Some consciousness, it may be, of this difficulty of reaching his hearers led him at times to reproduce, with indefinite alterations in detail, some of Arnold's Sermons, or to adapt those of Andrewes or Leighton. His power for good in church was, perhaps, greater as a reader than a preacher. Few can forget and few could resist the effect of that rich voice, with its deep

mellow tones, its transparent earnestness, its perfect, because undramatic, emphasis, or the almost transfiguring brightness which in the more solemn moments and acts of worship lighted up his face.

In other way's, where his powers found a more fitting region to act in, he was able to work for the good of his own poor and those of neighbouring parishes. The New Poor Law, passed in 1834, had just come into operation, and was regarded there, as in other parts of England, with hatred and suspicion. The Rector of Hurstmonceux, who shared the views which his brother had expressed eight years before (Guesses, pp. 28—31), against the abuses of the old system, was anxious that the working of the new should not be hindered by needless harshness on blind stupidity, and, for that purpose, accepted a place on the Board of Poor Law Guardians for the Hailsham Union, and attended constantly at their weekly meetings. His doing so enabled him to mitigate the harshness of many measures which would otherwise have come into operation, but it of course exposed him to all the odium which rested on the administrators of the obnoxious law. It is worth recording, as a sample of what that law had to encounter, and of the powers of belief of the Sussex peasantry, that it was once reported through the parish, at this period, on the occasion of a school feast, that "Mr. Hare meant to get all the children together, and then put them into a boat and have them drowned in Pevensey Bay."

For a short time, from Trinity Sunday, 1834, to October, 1835, Hare had the satisfaction of having as his curate one of the pupils whom he most loved, and of whom he had the highest hopes. He has left on record, in his Life of John Sterling (p. liv.), how heartily he rejoiced in the presence of one in whom there was so much to admire

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