enthusiastic zeal for self-imposed labours, offered (as the author resided in Italy) to carry them through the press, and the first edition appeared in 1824, under his editorship. As the Conversations were sent over in the smallest and least legible of handwritings, on scraps of paper illarranged, the task was no easy one; but the editor found time in the same year to introduce them to the notice of the public by a review in the London Magazine, and to help his brother Augustus in the Layman's Letters, already mentioned.

The following year was memorable for the commencement of the Guesses at Truth. He and his Oxford brother, living, as they did, in constant and free interchange of thought on questions of philosophy and literature and art; delighting, each of them, in the epigrammatic terseness which is the charm of the Pensées of Pascal, and the Caractères of La Bruyère,―agreed to utter themselves in this form, and the book appeared, anonymously, in two volumes, in 1827.* In the first edition, the Guesses contributed by Augustus were considered by Julius as the main substance of the book, and were, therefore, left without any special sign of authorship. Those which he himself contributed were indicated by the initial U. Others, admitted then and afterwards from the pens of a few chosen friends, were marked, in like manner, with the second letter of the name, Christian or surname, of each. Thus, those by his brothers Francis and Marcus are indicated by R and A respectively. A few others will be found which, belonging as they do to persons whose names are not otherwise memorable, it seems hardly necessary to identify.

* The elder of the two brothers had, for some years previously, been in the habit of thus noting his reflections in a kind of common-place book, and it was Julius's delight in the collection so formed that led him to urge and join in their publication.

The year 1826, in the meantime, brought with it two other elements in the formation of his character and in determining the future labours of his life. On Easter Day he was admitted, with his Fellowship as a title, to Deacon's orders, by Bishop Law at Wells; and on the following Trinity Sunday was ordained a Priest by Bishop Spark, of Ely, at St. George's, Hanover Square. In the summer of the same year, while remaining at Cambridge to complete a rearrangement of the Library of his College, he had a severe attack of illness, and on his recovery went to Hyde Hall, near Cambridge, then occupied by Sir John Malcolm, to recruit. The kindness which was then shown him, and for which he returned all the glowing gratitude of his nature, was the commencement of a life-long friendship. He has himself placed on record in the Guesses (pp. 175, 528), what he felt as to the character of the " soldier, statesman, patriot," whom he thus learned to revere and love; and the character of the intercourse with kindred intellects,— Thirlwall, Whewell, Sedgwick, W. M. Praed — who gathered there in the intervals of their Cambridge work.*

The Guesses were hardly published when he turned, in conjunction with the friend whose name stands first on the list just named, to the more formidable task of translating Niebuhr's History of Rome. With characteristic thoroughness, the translators did not content themselves with merely reproducing their author's references, but, where it was advisable, gave fresh authorities (distinguished, of course, by special marks) from their own reading. In this work we find, for the first time, the systematic departure from common English orthography,

Compare an interesting account of Hyde Hall and its inmates in Mi. Kaye's Life of Sir John Malcolm, ii. p. 418.

in favour of one philologically more accurate, which Hare, Whewell, and Thirlwall at that time adopted,— "forein," and "soverein," and "cherisht,” and “preacht," -and to which the first adhered stedfastly throughout. The following year, a residence of some weeks at Bonn made him personally acquainted with the great historian whose labours he had thus brought before English readers, and with others, whose works either then or afterwards entered largely into the formation of his taste and judgment,-with Welcker, and Arndt, and Schleiermacher, and A. W. Schlegel, and his old favourite Tieck. The influence of the great theologian whose name stands third in this list may be traced in most of his own writings. Though far from being of the school of Schleiermacher, he would have been the first to acknowledge how much he owed to him, and a bust of the great German thinker was for years one of the most conspicuous ornaments of the library at Hurstmonceux.

In the autumn of 1828, on Advent Sunday, he preached his first University Sermon, afterwards published under the title of The Children of Light. Long as it was, with a fulness like that of Barrow, and appealing to no emotions of religious terror, or excitement, or partizanship, for the most part a protest against the tendencies of the studies of the University in which he was set to teach, it was felt by many who heard it as marking an era in their own lives, and in the history of Cambridge thought. It was a strong blow aimed at the despotic exclusiveness of a purely scientific course of studies, and at the narrowness of the Paley utilitarianism and Simeon evangelicalism which were then the chief nurture of Cambridge religious life. Fellows and Tutors were sure that no Undergraduates could stand a sermon of such inordinate prolixity, but the Undergraduates themselves thought other

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 scepticism 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 evil 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. lxiii.) 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 "pert, dull scoffer," and the translators charged with reproducing the "most offensive paragraphs written since the days of the Philosophical 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.