navian lore. He went to Paris for his Eastern studies, and there astonished not only his tutor, but himself by his progress.

'PARIS, 27th April, 1816.

'... Of myself I must tell you, that I am deeper in work than ever. In order to get well into the course of study, and at the same time to abridge the time of waiting, I have ventured upon great, and what you may reckon, audacious undertakings. At first I only planned following De Sacy's lectures on Ferdusi, which the Persian scholars in general do not attend, but which he carries on with two French pupils, one of whom has been eight, the other twelve years, studying under him. To the great surprise of the latter I appeared among them, as a listener, a week ago; and, to their vexation (because I was a cause of delay), in the next following lecture (which was yesterday), I already translated my portion; and as each time from 170 to 190 verses are gone through, there was enough to satisfy my appetite. But thereupon De Sacy would insist upon conducting me also into Meschoud and Sadi, partly from love to the subject, as he is De Sacy, and partly from the sort of noble pride the French have in showing how much they are willing to do for one; besides, he thinks much of Germany and of his reputation there. I therefore entered upon those lectures also, and having prepared myself as well as I could, and thus understood something of Sadi, I shall next week take my place in the ranks, and translate with the others. But this step drew another after it. For the understanding of the two latter poets, a knowledge of Arabic is indispensable, if the thing is not to be done superficially, on account of the use of Arabic roots and idioms. Wherefore De Sacy proposed to me to attend an Arabic lecture, which he would as much as possible arrange for me. As I had now got well into the work, and felt that I should be able later to read on in Ferdusi by myself, when I should have had the necessary practice, I accepted the offer, and shall begin next week to translate Pilpai, and possibly afterwards the Koran. When I now add that I continue twice a week to read Persian with Langlés, you will be aware that from morning till night I have enough to do in preparation and repetition : and this I do, with fury and delight, because I must get on, and I do get on.'-Vol. i. pp. 93, 94.

To his sister he writes the same, adding :

'I am perfectly well, and arrange my day as I like; work from six in the morning till four in the afternoon, only in the course of that time having a walk in the garden of the Luxembourg, where I also often study; from four to six I dine and walk, from six to seven sleep; from seven to eleven work again. In that manner I can make it possible to work in the evening, which otherwise I never could. I have overtaken in study some of the French students who had begun a year ago. God be thanked for His help! Before I go to bed I read a chapter in the New Testament (last night Corinthians xii.); in the morning, on rising, one in the Old Testament; yesterday I began the Psalms from the first.'-Vol. i. p. 96.

From Paris he goes to Florence to meet Mr. Astor, who is recalled from thence suddenly to New York, and urges Bunsen in vain to accompany him. He had too distinct an idea of success on his own ground, though the loss of income involved immediate perplexity. He is at once eagerly caught by a Mr. Cathcart, who engages him to teach him French three hours a

day for four months, in return for which he sees all that is worth seeing in Florence, and afterwards at Rome.

'This arrangement suited perfectly with Bunsen's plan of awaiting the arrival of Niebuhr at Florence, on his way to Rome, and he writes further to his sister, "See! thus far has God helped me! you will believe that I am thankful! Giving lessons disturbs me but little, as I may choose the hours that suit me, and I profit much by the practice of speaking English."-Vol. i. pp. 99, 100.

All the while he is working with fury' on his own account, and making acquaintance with Niebuhr, then head of the Pussian Legation, of whom we have had one mention before in the following notice.

'In another letter of October 1, he speaks with satisfaction of the "connexion with Mr. Cathcart, which I look upon as one of the most fortunate occurrences of my life;" and looks forward to the enjoyment of "Rome, with all its treasures, still the capital of the world ;" and of the society of Niebuhr, "equally sole of his kind with Rome; him alone I can acknowledge as my lord and master, because his instructions, and his personal excellence in every respect, as well as in that of learning, stand highest in estimation among all the men I know; he is essentially the person to form me into a thorough man and citizen of my country: moreover, as regards the realization of my plans to become a Prussian, he is equally the man.' -Vol. i. pp. 103, 104.

Bunsen is a remarkable example of success. At the right moment the friend, the patron, the opportunity always present themselves; but this of course may only prove, as in a degree it certainly does, his remarkable aptitude to seize the occasion and the favourable impression he produced upon strangers. Niebuhr became at once attached to him, accepted him as substitute to his secretary Brandis, who had to retire from ill health, and thus ushered him into diplomatic life; and more than this, very early in his acquaintance he vouched for his character and powers, and what these must do for his advancement on a very important occasion. Soon after Bunsen's arrival with Mr. Cathcart in Rome, at the age of five-and-twenty, he was introduced to the family of Mr. Waddington, consisting of father, mother, and three daughters, whom he thus mentions to his sister :'ROME, 8th February, 1817.

'An English family with three daughters take an interest in me, and by them I have been introduced to the Duchess of Devonshire, and to other persons. A learned young Englishman (Mr. William Clifford) lodges now in the same story with me; I read German with him, and he corrects my English writing. I live altogether retired, to avoid interruption and loss of time, and am so absorbed in my own ideas and researches, that as to my susceptibility of heart, in every respect, you may be more at ease, if possible, than ever.'-Vol. i. p. 110.

Two months later he returns to the same subject:

'Another piece of news is, that for about eight days I have almost been a little in love. Be not alarmed; only a little, and without consequences.

I visited the family mentioned in my former letter because they were very kind in inviting me, and I had frequent opportunities of intercourse with them. I conversed naturally with the eldest daughter most of all (the second being engaged, and the third a child of thirteen years of age); she understands German very well, besides French and Italian. I read German with her with pleasure, and liked to discuss and dispute with her, as she makes the same objections to the principles of German literature that you do, aud is a very earnest Christian of the Church of England. All this went on well until the time of their departure from Rome approached and I yielded to my inclination to profit by the mother's extreme kindness in inviting me, almost daily, to walk and drive out with them. Having, at first, believed myself quite safe (the more so as I cannot think of marrying without impairing my whole scheme of mental development and least of all, could I think of pretending to a girl of fortune), I thought there was no danger. But I have really fallen in love a little with the amiable character, and clear understanding, and good principles of this girl; and so, of course, I no longer go so continually to visit the family. I laugh at myself very often: yet, I am disturbed and uncomfortable when I have passed a day without seeing her.'-Vol. i. p. 113.

Upon this passage we read his widow's sad yet thankful

comments:

'During the following month of May, the circumstance mentioned in the closing words of the last sentence (i.e. the passing a day without meeting) became of rare occurrence. In the enjoyment of the innumerable objects of interest in and about Rome, in the finest weather and most beautiful season, daily and hourly opportunity was found, in common unconsciousness of possible consequences, for that intimate, unchecked, and uninterrupted intercommunion of thoughts and opinions, by which human beings are enabled really and actually, not superficially, to become acquainted with each other, and to ascertain the existence of that degree of sympathy and fulness of satisfaction in each other, which is known by instinct, rather than reflection, to be no transitory feeling, but a life condition; as in the present case was the blessed experience of forty-three years, looked back upon by the sad survivor with unmingled thankfulness.' -Vol. i. pp. 113, 114.

The marriage of Bunsen to Miss Waddington took place July 1st, 1817, and the young people took up their abode at Niebuhr's house at Frascati, from which place glowing letters of happiness are written, among others of admiration for our Marriage Service. The cordiality of his reception into his wife's family may be judged by the following passage in a letter to his sister. It illustrates his confidence of achievement in himself through a very engaging modesty.

'With my mother-in-law I am on a good footing, although I have been under the necessity sometimes to oppose her will. For instance-I found that she had written to Thorwaldsen (the greatest sculptor of the age) to make my bust in marble, for her to place in her house in England. This was a great compliment from her, and equally so from the sculptor, who is so much engaged with his own great works as to have been obliged to decline many proposals for executing portraits. But I at once desired Fanny to inform her mother that I should decidedly not consent to this; to my feelings there would be arrogance and presumption in suffering such

a dignified representation of myself, when I had not yet done anything worthy of being recorded.'—Vol. i. p. 119.

After this there could be no more thought of going to India. He fears that when his friends hear of his marriage they will suppose all his undertakings are given up. He assures them of his constancy to his plan, and trusts to succeed in forming clear view of the earliest life of Oriental nations without crossing the line. We presently find him settled on the Capitoline Hill, where he resided twenty years, devoted to study, and taking a lead in public matters. Nothing came amiss to his activity. He and Niebuhr got up a Reformation Jubilee, Bunsen constructing a service for the occasion, after the model of our Liturgy, and reading a discourse. Niebuhr embraced him after the service. The Italians when they came to hear of it were angry; but as only forty Germans were present with closed doors, the incident was not politically important. His mother-in-law, upon his appointment as secretary of the Prussian Legation, urged upon the young people the duty of entering more into society. In his reply, vindicating his plan of keeping his time at his own disposal, he appeals to an experience remarkable, considering Bunsen's humble origin, and at the same time a testimony to his personal advantages. As one element of success, he, no doubt, saw everything that concerned himself in its brightest and most flattering light.

'I know I have it in my power to go every evening into company, pay attention to grandees and to ladies, and talk away time to the insignificant; and I have done it. I quitted University employment in 1813 on purpose to see and know the world. I have seen and known the most distinguished men in my own country, and, wherever I was, I frequented the circles of ambassadors, princes and ministers: I was reckoned amiable by some of their ladies, clever by the learned, and bon enfant by the men, This cost me some time, but has been a great lesson for me. Almost always in these societies I was liked and valued for that which I ridiculed in myself, and I could not go on in this way without scorning myself and my fellow-creatures too, and without losing that respect for human life and the human species which is indispensable to me; even (I fear when ] consider my nature's frailty) without losing my natural horror of the custom, or rather disease, of talking without thinking and without interest.'-Vol. i. pp. 133, 134.

'Fortunately,' he says elsewhere to his sister, 'the Niebuhrs. 'have a similar plan of life, and that is a great means of preventing my being compelled to join in any artificial relations of 'society.' The first Christmas after his marriage he instituted the custom of the Christmas-tree. As we probably derive from Bunsen our adoption of this institution-one we have never felt thoroughly in harmony with our national character-it is worth notice. We are given to understand that he christianized a heathen custom derived by his countrymen from pagan

times, by placing a picture of the Madonna della Seggiola amid the tapers, so as to illuminate the loveliest infant representation of Him who brought good gifts unto men,' and thus to sanctify the ancient German custom of hanging gifts on a tree, dating from the time of heathen life in a forest. In Germany, the writer says, though Christmas Eve is the occasion of the festival, not a particle remains to indicate the sentiment which originally connected it with the memorial thanksgiving for the event. However, Bunsen's means of restoring the sentiment did not pass without blame, a late Crown prince of Prussia having accused the Bunsen family of Popish practices. At this time, as indeed always, Bunsen's letters and diaries are full of the most devout expressions, but characterised by that vagueness and detestation of dogma which is apparent throughout. He reads the Bible with zeal, 'that the kernel may be laboriously extracted and contended for,' i.e. not accepting any part of it simply as an external revelation. In his philological studies, the consciousness of God in the mind of man, and that which in and through that 'consciousness He has accomplished, especially in language ' and religion,' is in his case an idea of Divinity separated from distinct personality. It is never what God is in Himself; always what He is in the mind of man. Yet he prays, but in his prayer he asks for truth inwardly. 'Let me not enclose my heart with a factitious applied form of faith.' He never approaches the idea of religion in a teachable spirit, but as something to be found out of which he has the key. Yet prayer was a real thing with him, to the extent of being incompatible with his philosophical language concerning the nature of God. In a journal dated 1819, he writes these petitions, where it will be observed that the name of Christ does not occur :

'Give strength, O Father, yet Truth first of all, and prayer to Thee above all.

'Preserve my fatherland, for its need is greater than can be helped by

men.

'Preserve to Thy kingdom those whom Thou hast given me.

Relieve, release my father, and console my unhappy sister.

Strengthen my beloved wife, and preserve her to me and our children. 'Preserve Brandis, and enlighten him to become a light to many.

'Let Niebuhr increase in inward power and outward influence, that he may glorify Thee, and save his country.

"Strengthen Reck and Hey, and lead Lücke from the external to reality; to each and all grant what is best for them. Thy blessing on Schmieder. 'Fortify me, purify me, lead me to Thyself.'—Vol. i. p. 171.

Like others who have a dread of dogmatic theology, Bunsen's devotional instincts took refuge in hymns. Nor can we deny to hymnology an office of charity in reconciling and uniting the most adverse principles and convictions, and bringing them,