the worn-out interest of the old.  Some of these were men of wide and abstruse learning; quaint and eccentric scholars both in habit and look, students of the ancient type, who even fifty years ago seemed out of date to their generation.  Some were men of considerable force of mind, destined afterwards to leave a mark on their age as thinkers and writers.  To the former class belonged Charles Seager, and John Brande Morris, of Exeter College, both learned Orientalists, steeped in recondite knowledge of all kinds; men who had worked their way to knowledge through hardship and grinding labour, and not to be outdone in Germany itself for devouring love of learning and a scholar’s plainness of life.  In the other class may be mentioned Frederic Faber, J.D.  Dalgairns, and W.G.  Ward, men who have all since risen to eminence in their different spheres.  Faber was a man with a high gift of imagination, remarkable powers of assimilating knowledge, and a great richness and novelty and elegance of thought, which with much melody of voice made him ultimately a very attractive preacher.  If the promise of his powers has not been adequately fulfilled, it is partly to be traced to a want of severity of taste and self-restraint, but his name will live in some of his hymns, and in some very beautiful portions of his devotional writings.  Dalgairns’s mind was of a different order.  “That man has an eye for theology,” was the remark of a competent judge on some early paper of Dalgairns’s which came before him.  He had something of the Frenchman about him.  There was in him, in his Oxford days, a bright and frank briskness, a mixture of modesty and arch daring, which gave him an almost boyish appearance; but beneath this boyish appearance there was a subtle and powerful intellect, alive to the problems of religious philosophy, and impatient of any but the most thorough solutions of them; while, on the other hand, the religious affections were part of his nature, and mind and will and heart yielded an unreserved and absolute obedience to the leading and guidance of faith.  In his later days, with his mind at ease, Father Dalgairns threw himself into the great battle with unbelief; and few men have commanded more the respect of opponents not much given to think well of the arguments for religion, by the freshness and the solidity of his reasoning.  At this time, enthusiastic in temper, and acute and exacting as a thinker, he found the Church movement just, as it were, on the turn of the wave.  He was attracted to it at first by its reaction against what was unreal and shallow, by its affinities with what was deep in idea and earnest in life; then, and finally, he was repelled from it, by its want of completeness, by its English acquiescence in compromise, by its hesitations and clinging to insular associations and sympathies, which had little interest for him.