Part i

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[342] Froude says the same thing to Newman, Jan., 1835. See p. 165.

[343] The Rev. Hugh James Rose to Joshua Watson, Jan., 1838. ‘I think that review of Froude’ [_British Critic_ for that month and year, as above] ‘the most to be regretted of anything which I have seen of our Oxford friends. It shows a disposition to find fault with our Church for not satisfying the wants and demands, not of the human heart, but of the imagination of enthusiastic and ascetic and morbid-minded men. This no Church does or can do by any honest means. He who has these desires may satisfy them himself. The mass of men have them not. To quarrel with the Church [of England] on this ground, is to show a resolution to quarrel with her!’ _Lives of Twelve Good Men_, by John William Burgon, B.D., late Dean of Chichester. London: Murray, 1861, p. 135. Compare what Newman writes to Mr. Hope-Scott in reference to monastic institutions, on Jan. 3, 1842: ‘Men want an outlet for their devotional and penitential feelings; and if we do not grant it, to a dead certainty they will go where they can find it. This is the beginning and the end of the matter.’ Ornsby’s _Memoir of James Robert Hope-Scott of Abbotsford_. London: Murray, 1884, ii., 6.

[344] The death of Mr. Keble’s dearest sister, Mary Anne.

[345] Isaac Williams and Sir George Prevost.

[346] Fairford.

[347] Newman says of his own early youth: ‘[I rested] in the thought of two, and two only, absolute and luminously self-evident beings: myself and my Creator.’ _Apologia_, 1890, p. 4.

[348] Newman. Dean Church says: ‘The idea of celibacy, in those whom it affected in Oxford, was in the highest degree a religious and romantic one.’ Froude would inevitably translate ‘religious and romantic,’ as applied, however truly, to Newman and himself, as ‘sawney.’

[349] Southrop, near Fairford.

[350] R. I. W.

[351] The Champernownes. The Rev. Isaac Williams married, in 1842, Caroline, third daughter of Arthur Champernowne, Esq., of Dartington Hall, Devon.

[352] Cwmcynfelin, near Aberystwith, Cardiganshire.

[353] The Rev. Thomas Keble, Vicar. Bisley in Gloucestershire should be memorable as the place where daily Anglican services were first revived, 1827.

[354] The Rev. James Davis, Vicar. Mr. Williams had been his Curate there.

[355] In Isaac Williams’s extremely beautiful Πόθος (in _Thoughts in Past Years_) he again says of Newman:

‘A soul that needed nothing but repose … But urged by something that repose to flee,

* * * * *

Insatiate made from mere satiety.’

[356] In 1833, on Froude’s return from Italy.

[357] [I find that John Keble and others quite agree with me that there was that in Hurrell Froude that he could not have joined the Church of Rome.] There is a somewhat corroborative passage in _A Short Sketch of the Tractarian Upheaval_, by Thomas Leach, B.A. London: Bemrose & Sons, 1887. ‘It is possible, of course, as Dr. Newman would seem to imply, that Froude would have gone over side by side, or rather in advance of, his fellow-leader: for Froude was one to be in advance generally of those with whom he journeyed. On the other hand, we must give due weight to the fact that Froude, as Dr. Newman himself tells us, was “an Englishman to the backbone in his severe adherence to the real and the concrete.”’ The inference, pleasing to some minds, is that ‘Rome’ is a mere chimera.

[358] The lines occur in the section of the book called ‘The Side of the Hill.’ The needlessly prosy narrative is mainly an amplification of a statement already quoted from the _Autobiography_, and is included here purely because of the subject-matter, and not because it can in any degree represent with truth one of the most charming poets of his generation.

[359] _Lyra Apostolica_, p. 149. The poem strangely foreshadows Mr. Kipling’s ‘Recessional.’

[360] To Mr. Keble. ‘I cannot in fairness withdraw specimens such as these of the view taken by my very dear friend of Italy and its religion, though, of course, I leave them in the text with much pain. He was a man who did nothing by halves. He had cherished an ideal of the Holy See and the Church of Rome partly erroneous, partly unreal, and was greatly disappointed when, to his apprehension, it was not fulfilled. He had expected to find a state of lofty sanctity in Italian Catholics, which, he considered, was not only not exemplified, but was even contradicted, in what he saw and heard of them. As to the Tridentine definitions, he simply looked at them as obstacles to the union of Anglicans with the See of Rome, not having the theological knowledge necessary for a judgement on their worth.’ Note to a Letter addressed to the Rev. Godfrey Faussett, D.D., on Mr. R. Hurrell Froude’s Statements Concerning the Holy Eucharist and Other Matters, 1838, in _The Via Media of the Anglican Church_. London: Pickering, 1877, ii., 196.

[361] Froude and Ward were both ‘fiercer’ than Newman. When Froude lay dying, Mr. William George Ward had not yet come upon the scene.

[362] Designed after the Eleanor Crosses, by Sir G. G. Scott, R.A., the three statues being by H. Weekes. It does not stand, however, on the site of the stake.

[363] Written in 1839. A review of Froude’s _Remains_,