of tastes and character, came more and more into direct personal and intimate relations with the leaders, took service, as it were, under them, and prepared to throw themselves into their plans of work. Others, in various moods, but more independent, more critical, more disturbed about consequences, or unpersuaded on special points, formed a kind of fringe of friendly neutrality about the more thoroughgoing portion of the party. And outside of these were thoughtful and able men, to whom the whole movement, with much that was utterly displeasing and utterly perplexing, had the interest of being a break-up of stagnation and dull indolence in a place which ought to have the highest spiritual and intellectual aims; who, whatever repelled them, could not help feeling that great ideas, great prospects, a new outburst of bold thought, a new effort of moral purpose and force, had disturbed the old routine; could not help being fascinated, if only as by a spectacle, by the strange and unwonted teaching, which partly made them smile, partly perhaps permanently disgusted them, but which also, they could not deny, spoke in a language more fearless, more pathetic, more subtle, and yet more human, than they had heard from the religious teachers of the day. And thus the circle of persons interested in the Tracts, of persons who sympathised with their views, of persons who more and more gave a warm and earnest adherence to them, was gradually extended in the University--and, in time, in the country also. The truth was that the movement, in its many sides, had almost monopolised for the time both the intelligence and the highest religious earnestness of the University,[60] and either in curiosity or inquiry, in approval or in condemnation, all that was deepest and most vigorous, all that was most refined, most serious, most high-toned, and most promising in Oxford was drawn to the issues which it raised. It is hardly too much to say that wherever men spoke seriously of the grounds and prospects of religion, in Oxford, or in Vacation reading-parties, in their walks and social meetings, in their studies or in common-room, the "Tractarian" doctrines, whether assented to or laughed at, deplored or fiercely denounced, were sure to come to the front. All subjects in discussion seemed to lead up to them--art and poetry, Gothic architecture and German romance and painting, the philosophy of language, and the novels of Walter Scott and Miss Austen, Coleridge's transcendentalism and Bishop Butler's practical wisdom, Plato's ideas and Aristotle's analysis. It was difficult to keep them out of lecture-rooms and examinations for Fellowships.