The stave appears again, of course, in Poetry of the Anti-Jacobin, Edited with Explanatory notes by Charles Edmonds, 3rd edition, London, Sampson Low, etc., 1890, p. 187. The New Anti-Jacobin, a brilliant monthly advocating high Tory principles, sprang into life for April and May, 1833, and died. Froude must have been deeply interested in it. Nothing we know of him is more engaging than this very gallant applying to himself of such a quotation at such a time, and for such a reason.
[160] Rev. Anthony Buller, 1809-1881, afterwards Rector of Mary Tavy; ordained at Exeter on Oct. 27 of this year.
[161] The Arians of the Fourth Century.
[162] Mr. Rose’s friend, William Rowe Lyall, 1788-1857, then Archdeacon of Colchester, afterwards Dean of Canterbury. Owing to Mr. Rose’s failing health, the two exchanged livings this year, and Archdeacon Lyall remained at Hadleigh till 1841, Mr. Rose having died in Italy.
[163] Of 1831.
[164] William Hart Coleridge, 1789-1849, brother to George, Master of Ottery Free School; first Bishop of Barbados and the Leeward Islands, 1824, and reorganiser of Codrington College. He resigned in 1841, when the diocese was divided.
[165] ‘Unconnected’ in the text of the Remains, but corrected in the little list of errata.
[166] This, of course, is one of the passages upon which the Editors of the Remains rely to prove negatively their contention that Froude’s Anglicanism was immutably fixed. The ‘Popery’ in this passage is not in its ‘grammatical sense,’ but plainly refers to furtherance of O’Connell’s measures.
[167] Jeremy Collier’s Ecclesiastical History of Great Britain, first published in two volumes folio in 1708, 1714.
[168] Lieutenant-Colonel J. Lyons Nixon, L.G.
[169] [If they had had the whole body of the English Church in agreement with them. The sort and amount of alteration which the writer probably contemplated may be seen in Tracts for the Times, Via Media.] Note, Remains, i., 348. So sure was Newman of R. H. F.’s posthumous approbation.
[170] Thomas Fowell Buxton, 1786-1845, M.P., knighted in 1840, prison reformer (brother-in-law of Mrs. Fry), and William Wilberforce’s successor as head of the Anti-slavery party in England.
[171] John Spedding Froude.
[172] A ‘Z’ stood, in Tractarian, for an ‘Establishment man.’
[173] Thus in the Remains, but ‘if,’ by a misprint, in The Newman Correspondence, ii., 33.
[174] Keble was eleven years older than Froude, nine years older than Newman.
[175] Founded by a bequest to the S.P.G. of Christopher Codrington, 1668-1710, the munificent Fellow of All Souls, Oxford; licensed by Queen Anne; opened as a Grammar School in 1742; but not a Collegiate institution for West Indian clergy, as originally intended, until 1830.
[176] To ‘battel’ is a verb purely Oxonian by origin. Battels are a man’s College accounts for supplies from kitchen and buttery, or else all College accounts, inclusive of board, lodging, tuition, rates, and sundries.
[177] The Arians of the Fourth Century; their Doctrine, Temper, and Conduct, chiefly as Exhibited in the Councils of the Church between A.D. 325 and A.D. 384, by John Henry Newman, M.A., Fellow of Oriel College. London: Rivingtons, 1833. The book is dedicated to Keble. The review is in The British Magazine for January, 1834, v., 67. Mr. T. Mozley thinks that The Arians is the landmark of Newman’s progress from Low Church to High Church.
[178] There are two brief papers and a poem signed ‘C.’ in The British Magazine Supplement, Dec. 31, 1833, in vol. iv. The matter referred to is probably that dealing ‘Apostolically’ with Confirmation and First Communion. The Editor has not been able to identify ‘C.’
[179] This still exists, the tallest, (a huge tree in Froude’s time,) being over one hundred feet high.
[180] Vol. v., pp. 667 et seq.; vi., 380 et seq.
[181] ‘Some one, I think, asked in conversation at Rome [1833], whether a certain interpretation of Scripture was Christian. It was answered that Dr. Arnold took it; I interposed: “But is he a Christian?” The subject went out of my head at once.’ Apologia pro Vita Sua, 1890, p. 33.
[182] The Rev. George Dudley Ryder, second son of the Hon. and Rt. Rev. Lord Bishop of Lichfield and Coventry. He married in June, 1834, Sophia Lucy, youngest daughter of the Rev. J. Sargent, Rector of Lavington, Sussex, sister of Mrs. Henry and of Mrs. Samuel Wilberforce, and of Mrs. H. E. Manning.
[183] To ‘rat,’ a favourite verb with the two hide-bound purists who used it daily, means obviously to forsake or abandon anything, as rats skurry away from a sinking ship.
[184] The Rev. John Hothersal Pinder, M.A., Cambridge, first Principal, from 1830 to 1835, subsequently first Principal of Wells Theological College.
[185] North-east of Torquay.
[186] Newman, prompted by Isaac Williams, and following Thomas Keble at Bisley, had, unknown to Froude, begun a month before to read the two Church services daily in the chancel of S. Mary’s at Oxford: but a daily Eucharist was then unheard of in the Church of England.
[187] Reminiscences, i., 217.
[188] Frederic Rogers, afterwards Lord Blachford, 1811-1889. He had been Froude’s pupil, and also Newman’s, through a dazzlingly brilliant University career. He occupied Froude’s rooms at Oriel on staircase No. 3 for at least one term during his absence.
[189] In reference to Lib. iv., Carm. iii., 19-20: Ad Melpomenen.
[190] Vol. i., 369-372.
[191] J. H. N., Letters and Correspondence, i., 397-399.
[192] Essays Critical and Historical, by John Henry Cardinal Newman. London: Longmans, 1891, ii., 375.
[193] Chronicle of Convocation, Sessions, July 3-6, 1887. The capitals occur there, as here.
[194] J. H. N., Letters and Correspondence, i., 423.
[195] John Tucker, 1793-1873, Fellow of Corpus Christi College, and at this time Dean; Vicar of West Hendred, Berkshire.
[196] The Note in the Remains, i., 405, calls attention to the circumstance that R.H.F. was speaking of the Church system only; i.e., the Establishment.
[197] Both Newman and Froude often employ this word in a sense now quite obsolete. ‘The notion of diversion, entertainment, is comparatively of recent introduction into the word. To amuse was to cause to muse, to occupy or engage, and in this sense indeed to divert, the thoughts and attention.’ Trench, Select Glossary, 1890, p. 7.
A perfect example of the bygone function of the word occurs in Daniel’s Musophilus, where he condoles with ‘Sacred Religion, mother of form and fear,’ in the days when she must
[198] Joram or jorum is a drinking-bowl.
[199] I.e., the work, then in progress, on The Life and Times of Thomas à Becket.
[200] The Christian Year: Thoughts in Verse for the Sundays and Holy-days Throughout the Year. First American Edition. Philadelphia: Carey, Lea and Blanchard, MDCCCXXXIV.
[201] Frederick Oakeley, 1802-1880: Tutor and Lecturer of Balioll College, Select Preacher to the University in 1831, Minister of Margaret Chapel (on the site of All Saints, Margaret Street, London W.) 1839-1845, and for the last thirty years of his life priest and Canon of the Archdiocese of Westminster.
[202] The American editor, ‘G. D. W.’ [George Washington Doane].
Among the footnotes is the following: ‘The Editor is accountable, throughout the volume, for the use of the Italic letter. He has adopted that method of designating such lines as possess, in his judgment, peculiar beauty.’ The preface is dated July 1, 1834. More than twenty-five editions had been published in England at this time.
[203] With Froude always, though not with Newman, domesticity spelled desertion of the Cause: to be married was, practically, to ‘rat.’
[204] The British Magazine for September, 1834, had announced the marriage of H. W. Wilberforce, Esq., M.A., Oriel College, to Mary, second daughter of the late Rev. J. Sargent, Rector of Lavington.
[205] Hurrell may well have known the state of poor Williams’ heart in regard to Miss Caroline Champernowne of Dartington Hall: the marriage, however, did not come off until 1842. Mr. Keble is not mentioned in his worshipping disciple’s incriminating list, but he had married Miss Charlotte Clark at Bisley on the tenth of the preceding October. He was then in his forty-fourth year. The engagement was of several years’ standing.
[206] Mr. Christie married in 1847.
[207] John Frederick Christie, M.A., Fellow of Oriel, received Deacon’s Orders in the Cathedral at Oxford, on May 25, 1834, and Priest’s Orders in the same place, on December 20, 1835.
[208] [Such as the necessity of holding by the union of Church and State; of contenting himself with the English liturgical services, etc. Note, Remains, i., 386.] The Editors mistook Hurrell’s word ‘one’ in the text, printing it as ‘me.’
[209] To smug is to confiscate without ceremony.
The Exeter Flying Post, during the last week of the preceding May, had announced the arrival of ‘the Bishop of Barbados and his family, on a visit to Mrs. Coleridge’s father, the venerable Dean of Winchester.’ The ‘thorough Z’ was in delicate health, and it forced him, ultimately, to resign his charge. His only son, a young child in Froude’s time at Barbados, Mr. Rennell Coleridge, has just died at Salston, Ottery St. Mary (May, 1904).
[210] Isaac Williams was long believed to be hopelessly ill, but recovered.
[211] The Rev. John Keble, Sr., Vicar of Coln St. Aldwyn, father and sole educator of John and of Thomas Keble, up to the time of their entering the University. He had inherited what he so splendidly transmitted: the Carolian and Nonjuring tradition.
[212] He was by no means alone in indulging this pious sentiment. On all sides, in 1835, ‘from Newman to Macaulay, from Cobbett to Arnold, the Reformers were receiving scathing criticism.’ The Life-Work of Cardinal Wiseman, in Problems and Persons, by Wilfrid Ward. Longmans, 1903.
[213] Of Nov. 18, 1834. This is a homespun boyish acknowledgement of Newman’s beautiful flight of words, straight to the heart of his friend.
[214] Newman’s note some thirty years later, Letters and Correspondence, ii., 7. ‘N.B.—Froude would not believe that I was in earnest, as I was, in shrinking from the views which he boldly followed out. I was against Transubstantiation.’
[215] In the standard modern edition, Pensées Fragments et Lettres de Blaise Pascal … par M. Prosper Faugère, Paris, Leroux, 1897, the passage occurs in Lettre V. (à Mademoiselle de Roannez), fin d’Octobre, 1656, pp. 52-53.
[216] Probably in a letter. Mr. Christie was at this time devoting himself to Ridley, whom he looked upon, Mr. Mozley tells us, as a Saint and an Authority; his papers appeared later in The British Critic.
[217] Sir William Hamilton’s celebrated (anonymous) article on ‘Admission of Dissenters to the Universities,’ Edinburgh Review, vol. lx., pp. 202 et seq., for October, 1834, includes some telling paragraphs on the Practical Theology (in reference to the countenancing of polygamy) and the Biblical Criticism (boldly destructive) of Luther, Bucer, and Melancthon.
[218] First published as Tract 18: Thoughts on the Benefits of the System of Fasting enjoined by our Church. It is dated Oxford, The Feast of S. Thomas [1834], and signed E. B. P., being the first of the Tracts to bear a signature, by way of disassociating its author from the real Tractarians.
[219] The ‘Dartington one’ is, as we have seen, ‘Scripture a Record of Human Sorrow’; the ‘Naples one’ is possibly ‘Religious Emotion,’ Nos. xiv. and xxv. in Parochial Sermons, by John Henry Newman, M.A., Vicar of S. Mary the Virgin’s, Oxford, and Fellow of Oriel College. London: Rivington, 1834.
[220] Did Froude mean to write ‘Gallican’? Saint Francis de Sales as a Jansenist fills a new rôle.
[221] ‘The Rise and Fall of Gregory,’ chapter ix., in The Church of the Fathers. Reprinted from The British Magazine, by Rivington, 1840, p. 146.
[222] Robert Isaac Wilberforce, as Vicar of East Farleigh, near Maidstone, Kent, was out of Oxford life practically from 1831 to 1849.
[223] Choused means swindled, duped.
[224] Sic.
[225] Unidentified.
[226] He has forgotten, for the moment, his own illuminating word spoken two years before: ‘Surely the promise “I am with you always” means something?’ …
[227] The famous emendation of the thirteenth stanza in the Gunpowder Treason hymn, which now reads in all editions of The Christian Year,—
was made after Keble’s death, by his executors, and in accordance with his own request. The request was based upon that of ‘my dear friend Hurrell Froude,’ over thirty years before. Keble had long held out against the alteration, and for what he thought good cause, even against Pusey, maintaining that ‘Not in the hands’ should be understood as ‘Not [only] in the hands.’ He had precedents and analogies to lean upon. But when Bishop Jeune on February 9, 1866, quoted the original lines in Convocation as against the Real Objective Presence, the poet, then near his end, eagerly effected the change. The ordinary reader may wonder whether a more astounding variant be known to doctrinal statement.
[228] Both quotations are from one of the loveliest and tenderest numbers of The Christian Year: that entitled ‘Holy Baptism,’ stanzas v. and iii.
[229] ‘Someone’ was of course quoting from the Vulgate, the Song of Solomon, iv., 11.
[230] The Rev. John Keble, Sr., died on Jan. 24, 1835, aged 89.
[231] Thus in the Newman Correspondence, ii., 94. In the Remains the reading is ‘little to boast of.’
[232] Froude would not have heard of the famous contest for the Speakership on Feb. 19, 1835, as he left the West Indies in March, or early April. James Abercromby, Esq., of Edinburgh, obtained on that day a majority of ten over Sir Charles Manners Sutton, who thereupon retired in chagrin from public life, and was created Viscount Canterbury.
[233] Letters of Frederic Lord Blachford, edited by George Eden Marindin. London: Murray, 1896, p. 24.
[234] Reminiscences, ii., 14.
[235] ‘The Oxford Counter-Reformation,’ in Short Studies on Great Subjects, 4th Series: 1883.
[236] Tract 63, afterwards published, with additions, in the Remains, part i., ii., 383-423.
[237] (With dogma: not with disease!)
[238] The Ritualists, or Non-Natural Catholics. London: Shaw & Co., 2nd edition, 1867, p. 73.
[239] In the Church of England, he means. Catholic altars were, and are, always of stone, the custom of stone altars having been ruled as obligatory at the Council of Epaon, A.D. 517. Dr. Pusey’s dismay will be remembered at the adverse decision given on 31st January, 1845, against stone altar-slabs, as ‘revived’ in S. Sepulchre’s Church at Cambridge. (Liddon’s Pusey, ii., 483.)
[240] La Renaissance Catholique en Angleterre, par Paul Thureau-Dangin de l’Académie française. 1re Partie. Paris: Plon, 1899, p. 160.
[241] ‘Que se passa-t-il entre eux? Wiseman ne l’a jamais révélé.’ Idem, p. 104. M. Thureau-Dangin’s treatment of Froude throughout is exquisite and just, though he contrives to miss a point or two.
[242] Newman warns us in the Preface to Loss and Gain against actual identifications of his scenes and characters; and the warning is just, because there is no warrant for the identifications. But reading between the lines is particularly profitable with every page of Newman’s, dictated by an almost unexampled deliberation and sensitiveness. Reding (for one instance out of many), quitting his beautiful and beloved Oxford, goes early in the morning to kiss the willows along the Water-walks good-bye. It is almost impossible that the man who thinks such a thing should not also be the man who has done it.
[243] ‘Things,’ one is left to infer, which depended more or less on the proximity of the Bodleian, and implied something in the way of historical fiction.
[244] In vol. vii., 1835. The article for June, pp. 662-668, is Letter No. xii. in The Church of the Fathers, and consists of a little essay on S. Augustine, with excerpts from his treatises and private correspondence on the subject of the religious life.
[245] The Statutes excluding married Fellows being still in force.
[246] Years after this was written, late in the seventies, he must have passed near it, going to visit his brother-in-law, the Rev. Thomas Mozley, at Plymtree.
[247] I.e., haranguing against ‘Romanism.’
[248] James Shergold Boone, 1799-1859, an Oxonian, then editor of The British Critic.
[249] Copleston.
[250] The Rev. Charles Portates Golightly, 1807-1885, M.A., Oriel: King of the ‘Peculiars.’
[251] The Rev. Benjamin Harrison, 1808-1887, M.A., Christchurch, afterwards Archdeacon of Maidstone and Canon of Canterbury.
[252] Probably Thomas Mozley, newly appointed Junior Treasurer of Oriel.
[253] The Rev. Robert Francis Wilson, M.A., Oriel, was appointed Mr. Keble’s Curate in 1835, and became his lifelong friend.
[254] In the review of Blanco White’s Observations on Heresy and Orthodoxy.
[255] The Rev. John Richard Bogue, a Cambridge graduate, then, or later, Curate of Cornworthy, towards Dartmouth.
[256] Life of Edward Bouverie Pusey, by Henry Parry Liddon, D.D., etc. London: Longmans, 1893, i., 359.
[257] John Mozley and Jemima Newman were married on April 28, 1836. Thomas Mozley’s first wife was Harriet Newman, married to him in September of the same year. Not only the Mozleys of the Tractarian group, but two of the Wilberforces (Samuel and Henry), and the two Kebles, married sisters.
[258] A ‘prose,’ in this pleasant sense, seems always, with Oxford men of that date, to mean a disquisition in the nature of a monologue.
[259] Hurrell Froude’s first instalments of the articles embracing translations of S. Thomas à Becket’s original letters (from the Vatican Archives and other original sources) appeared in The British Magazine for November, 1832, ii., 233-242, and had run on pretty regularly ever since.
[260] In the theological sense.
[261] William Palmer (Vigornensis, as he was locally called to distinguish him from his namesake at Magdalen College), and Newman, in lesser measure, were responsible for this Tract, numbered 15.
[262] During this month Blanco White had avowed himself a Unitarian, and quitted Archbishop Whately’s house in Dublin.
[263] By accident, the same adjectives had instinctively occurred in a postscript of Harriett Newman’s, written a month or two before. ‘Who can refrain from tears at the thought of that bright and beautiful Froude?’ she writes. ‘He is not expected to last long.’
[264] Coleridge’s Memoir of John Keble, p. 235.
[265] ‘Separation,’ Lyra Apostolica, Beeching’s edition, p. 17. See p. 331 of this book.
[266] Cholderton (Thomas Mozley’s Rectory), Oct. 3, 1839.—‘Keble’s Preface to the Remains [Part II.], which awaited me here, is very good, as far as I can judge; but somehow I want the faculty of judging anything of Keble’s.’—John Henry Newman, Letters and Correspondence to 1845. Longmans, 1890, ii., 213, 257.
[267] Lost.
[268] Newman. The anonymous review appeared in The Christian Observer for July, 1837, pp. 460-479. The volume bears no number.
[269] Probably Henry Halford Vaughan of Christ Church, 1811-1885; the distinguished jurist; elected Fellow of Oriel in 1835; afterwards Regius Professor of Modern History.
[270] Renn Dickson Hampden, D.D., 1793-1868, received in October, 1836, his famous (Dean Burgon’s adjective was ‘scandalous’) appointment by Lord Melbourne to the Regius Professorship of Divinity in the University of Oxford, against the vehement and prolonged opposition of both Low Church and High Church, to whom ‘Hampdenism’ meant nothing less than the negation of Christian doctrine and the Catholic spirit. Hampden, if not ‘Hampdenism,’ was to be greatly crippled by the Oxford Convocation of the following May.
[271] The Rev. R. C. Fillingham’s wit, wasted on a winter Sunday morning in the Pembroke Street Chapel, Oxford, may be worth hoarding up. ‘The Martyrs died to protest against the ridiculous doctrine of the Real Presence, and the man who preached that doctrine from the pulpit was a traitor, and deserved to be drummed out of the Church. (Applause)…. The new religion of the Church of England was founded in 1833 … in order to save the endowments, and was really a pecuniary dodge. The Martyrs’ Memorial protested against it, and said this new thing was not the religion of the true Church of England. The Memorial protested against dishonesty; it stood as a protest against shams, etc., etc.’—The Oxford Times, Jan. 16, 1904.
[272] The Rev. Edward Churton, 1800-1874, Rector of Crayke, the Spanish scholar, biographer of Joshua Watson.
[273] Lives of Twelve Good Men, by John William Burgon, B.D., late Dean of Chichester. London: Murray, 1891, p. 129.
[274] Afterwards seventh Earl of Carlisle.
[275] Correspondence, ii., 255.
[276] Letters of Frederic Lord Blachford, edited by George Eden Marindin. Murray, 1896, p. 50.
[277] Life of William Ewart Gladstone, by John Morley. Macmillan, 1903, i., 306.
[278] Idem, p. 161.
[279] Remains, vol. ii., 229, 250, and elsewhere.
[280] Mr. Ruskin.
[281] Rose to Pusey, in Burgon’s Lives of Twelve Good Men, p. 125.
[282] ‘A More Excellent Way,’ in The Faith of the Millions. First Series. By George Tyrrell, S. J. Longmans, 1901, p. 5.
[283] Sir James Stephen, ‘The Evangelical Succession,’ in Essays in Ecclesiastical Biography. London: Longmans, 1860, 4th edition, i., 462.
[284] Quoted in The Monthly Repository for 1835, discovered and reproduced in Mr. Bertram Dobell’s Sidelights on Charles Lamb, 1903, p. 325.
[285] Life and Letters of Ambrose Phillipps de Lisle, i., 199. Compare the Rev. Spencer Jones’ remarkable article, ‘Who Makes the Division?’ in The Lamp for April or May, 1904. ‘The terminus ad quem of the Oxford Movement, by logical and divine necessity, seems to us to be the return of the Anglican Church to the supreme authority of the Holy See. To it we must come, if we desire to possess a sanctuary once more.’
[286] Canon Smith, Rector of S. Peter’s Catholic Church at Marlow, once the Anglican Rector of Leadenham, died, aged 89, on October 24, 1903, while the first sheets of this book were passing through the press.
[287] It is the saying of a contemporary wit: ‘Did you ever see a clever Anglican who did not worry over his Church? and did you ever see a clever Roman who did?’
[289] Reminiscences, i., 441.
[290] Life and Letters of Walter Farquhar Hook, D.D., F.R.S., by his Son-in-Law, W. R. W. Stephens. Bentley, 1878, ii., 103.
[291] L’Anglo-Catholicisme, par le Père Ragey. Paris: Lecoffre [1897], pp. 4, 7.
[292] Mr. Simcox in The Academy, May 22, 1891, xxxix., 481.
[293] The physical resemblance between R. H. F.’s child-portrait and il buon Pippo, becomes none the less noteworthy when one turns towards what Newman wrote from Rome to his sister about S. Philip Neri, on January 26, 1847. ‘This great Saint reminds me in so many ways of Keble, that I can fancy what Keble would have been … in another place and age; he was formed on the same type of extreme hatred of humbug, playfulness, nay, oddity, tender love of others, and severity.’ John Henry Newman, Letters and Correspondence to 1845, ii., 424.