shock men of a slower temperament, when he could by a smile smooth or
disarm them. As he talked, so he wrote in his letters. The Editors of
his _Remains_ were under a temptation, which they construed into a
necessity, to reproduce him as he really had been, to the very words
and the life, and let his words take their chance. Upon the whole,
they were right; for no one ever charged, or could now charge, on
Froude, that his expressions had brought anyone to Rome, or could
doubt that Froude himself was Anglican to the last….
‘… There had never been seen at Oxford, indeed seldom anywhere, so
large and noble a sacrifice of the most precious gifts and powers to a
sacred cause. The men who were devoting themselves to it were not bred
for the work, or from one school. They were not literary toilers or
adventurers glad of a chance, or veterans ready to take to one task as
lightly as to another, equally zealous to do their duty, and equally
indifferent to the form. They were not men of the common rank, casting
a die for promotion. They were not levies or conscripts, but in every
sense volunteers. Pusey, Keble, and Newman had each an individuality
capable of a development, and a part beyond that of any former
scholar, poet, or theologian in the Church of England. Each lost quite
as much as he gained by the joint action of the three. It is hard to
say what Froude might have been, or might not have been, had he lived
but a few more years, and been content to cast in his lot with common
mortals bound by conditions of place and time.’
From ‘THE BRITISH CRITIC AND QUARTERLY THEOLOGICAL REVIEW,’ April,
1840. [By the Rev. T. MOZLEY.][388]
‘Mr. Froude’s Editors have now taken another step in what they
consider their sacred duty to their friend who is not dead, but
sleepeth, and to the Church, by presenting the Catholic reader with
the second instalment of his _Remains_. The contents of the present
collection are, like those of the first, very miscellaneous, and
rather fragments and sketches than complete compositions. This, of
course, might be expected in the work of a man whose days were few,
and interrupted by illness, if indeed that may be called an
interruption which, at least all the period in which the pages before
us were written, was every day sensibly drawing him to his grave. In
Mr. Froude’s case, however, we cannot set down much of this
incompleteness to the score of illness. The strength of his religious
impressions, the boldness and clearness of his views, his long habits
of self-denial, and his unconquerable energy of mind, triumphed over
weakness and decay, till men with all their health and strength about
them might gaze upon his attenuated form, struck with a certain awe of
wonderment at the brightness of his wit, the intensenesss of his
mental vision, and the iron strength of his argument. It will perhaps
be giving a truer account of the state in which these papers appear,
to say something of the sort of intention with which we conceive they
were written. If it is permitted so to apply the words, they were the
outpourings of a soul consumed with zeal for the house of God. The
author had that in him which he could not suppress, which of itself
struggled for utterance; he also was conscious that the night was fast
approaching in which no man can work. Yet the good work which he
believed had been prepared for him to do was somewhat in advance of
his own day; and he felt no temptation to square, or round, and soften
and disguise the awful themes that glowed within him, till they should
be perfectly within the taste and compass of the men and times he
lived to see…. With no anxiety, then, for present effect, and no
embarrassing reference to any particular set of readers, he let his
spirit take its own free course. He only desired to spare no labour of
thought that was necessary for a thorough elucidation of his views, to
detect the lurking fallacy both in his own and in others’ minds, and
set the whole matter in the clearness of noonday. He wrote as he
thought and felt.
‘… We will venture a remark or two with regard to that ironical turn
which certainly does appear in various shapes in the first Part of
these _Remains_. Unpleasant as irony may sometimes be, there need not
go with it, and in this instance there did not go with it, the
smallest real asperity of temper. Who that remembers the inexpressible
sweetness of his smile, or the deep and melancholy pity with which he
would speak of those whom he felt to be the victims of modern
delusion, would not be forward to contradict such a suspicion? Such
expressions, we will venture to say, and not harshness, or anger, or
gloom, animate the features of that countenance which will never cease
to haunt the memory of those who knew him. His irony arose from that
peculiar mode in which he viewed all earthly things, himself and all
that was dear to him not excepted. It was his poetry. Irony is,
indeed, the natural way in which men of high views and keen intellect
view the world: they cannot find middle terms of controversy with men
of ordinary views; they feel a gulf between them and the world; they
cannot descend to the level of lower views, or raise others from that
level to their own. As, therefore, there is no common ground which
they can seriously or really assume with inferior and worldly minds,
they fall into a way of pretending to assume common notions, and
reasoning on them with unreal seriousness, in order to expose them.
They cannot suppress a smile at the false assumptions and pretensions
and hopes of this perishing world. The same temper leads them to
assume, for the purpose of mirth, or argument, or self-discipline
(which you please), the very worst that the world can possibly think
of themselves, their own views and designs. Irony, in fact, seems only
an ethical expression of the logical _reductio ad absurdum_, as
applied to matters of taste, morality, and religion. Great examples
have shown it to be compatible with real humility and wide
benevolence; though, like many other peculiarities of style, such as
depth of reflection, subtlety of reasoning, great affectionateness,
poetry, or humour, it may only be understood by those who have
something corresponding in themselves.
‘… As to the author now immediately before us … while we expect
certainly a great effect upon the religion of the day from a mind so
singularly gifted as his, we certainly do not expect, and never have
expected, a sudden and perceptible effect. Views so bold, so original,
so uncompromising as his, seem to float upon the surface of the
current notions of the age as oil upon the waters; they seem to have
no affinity to things as they are, and to be without a medium of
acting upon them. We do not, then, look for any great extension of Mr.
Froude’s works or name for a long time; we are prepared to think that
when talked of, it will be but objectively, as it may be called, as a
phenomenon too far removed from the speakers to interest them or
affect them; as what they have just heard of, or hardly seen. But all
the while a secret influence may be extending itself: persons may
adopt his views who are better able and willing to dilute and temper
them to the feelings of the many; the tone of religious opinion and
the standard of recognised principles may gradually be rising; popular
errors or assumptions may be silently dropped; and numbers talk
“Froudism,” as it is called, who neither know the source of their own
views, nor will credit it when taxed with it. We are able to point at
this very time to two remarkable instances of deep thinkers, with one
of whom we have no, and with the other but faint sympathy, Bentham and
Coleridge, but whom we must still allow to be unusual minds, the chief
philosophers of their day, who yet in their lifetime were not
understood, or appreciated, and have at length grown into celebrity,
and are receiving the suitable reward of their intellectual powers, by
means of what may be called the atmosphere of congenial thought which
they have at length formed around them. They have created the medium
in which their voices would sound, and then have been heard far and
near. A like result, in the cause of Truth, not of worldly philosophy,
we hope awaits the author of these volumes.’[389]
From ‘LYRA APOSTOLICA,’ edited by H. C. BEECHING, M.A., Professor of
Pastoral Theology at King’s College, with an Introduction by H.
S. HOLLAND, M.A., Canon and Precentor of S. Paul’s. London:
Methuen & Co. [The Library of Devotion.]
[By the kind permission of the Rev. H. C. Beeching, the Rev. H. S.
Holland, and Messrs Methuen & Co.].
[I. _From Canon Scott Holland’s Introduction._]
‘“It was at Rome that we began the _Lyra Apostolica_. The motto shows
the feeling of both Froude and myself at the time. We borrowed from M.
Bunsen a _Homer_, and Froude chose the words in which Achilles, on
returning to the battle, says: ‘You shall know the difference, now
that I am back again.’”[390] So wrote Dr. Newman in the _Apologia_,
and the words give exactly the note of the temper with which the book
still tingles from cover to cover. It sprang out of a critical hour in
which the force of an historical movement first found speech. It was
an hour of high passion that had been gathering for some onset dimly
foreseen, and had now, at last, won free vent, and had flung itself
out in articulate defiance…. With the defiance, goes also a strong
note of confidence. The men who write, however dark their outlook
seems to be, speak as those who see their way, and have made their
choice, and have found their speech, and have no doubt at all about
the issue. There was a certain rapture of recklessness about them at
the time, such as belongs to young souls who have let themselves go,
under the inspiration of a high adventure. They have burned their
boats. There is no going back. Forward all hearts are set. The
opportunity is come. It is now or never. Hurrell Froude was the
embodiment to them of this spirit of confidence, with its tinge of
audacity. He had the glow and the fascination of a man consecrated to
a cause. He wrote very little of the book, but his touch is on it
everywhere. And in a poem like “The Watchman,” with its splendid swing
and radiant courage, we can see how the subtler brain of Newman was
swept by the fire and force of the man who was to him like an
inspiration.
‘“Faint not, and fret not for threatened woe,
Watchman on Truth’s grey height!
Few tho’ the faithful and fierce tho’ the foe,
Weakness is aye Heaven’s might.
Infidel Ammon and niggard Tyre,
(Ill-attuned pair!) unite;
Some work for love, and some work for hire;
But weakness shall be Heaven’s might.
* * * * *
Quail not, and quake not, thou Warder bold,
Be there no friend in sight:
Turn thee to question the days of old,
When weakness was aye Heaven’s might.
* * * * *
Time’s years are many, Eternity, one;
And One is the Infinite.
The chosen are few, few the deeds well done:
For scantness is still Heaven’s might.”
‘And with Froude, too, is to be associated much of the stress laid on
personal discipline which so deeply marks the poems, and which was so
congenial to both Newman and Keble…. All the heart of the men comes
out in this cry for control, for austerity. It expressed their revolt
against the glib and shallow tolerance of the popular religion, and
the loose and boneless sentimentality of the prevailing
Evangelicalism. They were determined to show that religion was a
school of character, keen, serious, and real, which claimed not merely
the feeling or the reason, but rather the entire manhood, so that
every element and capacity were to be brought into subjection under
the law of Christ, and to be governed in subordination to the supreme
purpose of the Redemptive Will. No labour could be too minute or too
precise, which was needful to bend the complete body of energies under
the yoke of this dedicated service. Hurrell Froude’s diary, edited by
Newman and Keble, startled the easy-going world of the Thirties by its
exhibition of the thoroughness and the rigour and the precision with
which this self-discipline had been carried out. Such a temper of mind
was, of course, capable of becoming morbid, strained, unnatural. And
in the hands of smaller men, it would rapidly show traces of this. But
here, in the _Lyra_, it is still fresh and clean; and the men
themselves who are under its austere fascination are so abounding in
vitality, and so rich in personal distinction, and so abhorrent of
anything pedantic or conventional, that the record of it cannot but
brace us into wholesome alarm.’
[II. _From the Rev. H. C. Beeching’s Critical Note._]
‘Of the one hundred and seventy-nine pieces in the collected volume
[_Lyra Apostolica_] (and all but two of those published in _The
British Magazine_ were reprinted), Newman wrote one hundred and nine,
Keble forty-six, Isaac Williams nine, Hurrell Froude eight, J. W.
Bowden six, and R. I. Wilberforce one. To speak of the lesser
contributions first. Robert Wilberforce’s single contribution is not
particularly happy…. Mr. Bowden’s poems are not so infelicitous in
substance, but they leave much to desire in other ways…. The
contributions of Isaac Williams consist of a few translations and
critical sonnets. Altogether of a higher stamp are the poems by
Hurrell Froude. No one could accuse that fiery spirit of being
commonplace; and perhaps because verse composition in English was not
a constant exercise with him, the few poems he wrote for the _Lyra_
have a free grace, as well as a lyric intensity that removes them from
the rank of the ordinary imitations of Keble. In XXXVI. [“Weakness of
Nature”] he strikes a note that recalls Blake:
‘“Sackcloth is a girdle good:
O bind it round thee still!
Fasting, it is Angels’ food;
And Jesus loved the night-air chill.”
‘In the “Dialogue between the Old and New Self” (LXXIX.), he is an apt
pupil of Andrew Marvell.
‘“NEW SELF.
Why sittest thou on that sea-girt rock,
With downward look and sadly-dreaming eye?
Playest thou beneath with Proteus’ flock,
Or with the far-bound sea-bird wouldst thou fly?
OLD SELF.
I list the splash, so clear and chill,
Of yon old fisher’s solitary oar;
I watch the waves, that rippling still,
Chase one another o’er the marble shore.”
‘He uses his fisher again, to give effect, in the poem on Tyre
(CXXIX.):
‘“Now on that shore, a lonely quest,
Some dripping fisherman may rest,
Watching on rock or naked stone
His dark net spread before the sun;
Unconscious of the dooming lay.”
‘Froude’s sonnets are some of the best in the book: the one entitled
“Sight against Faith” (CXXXVI.), supposed to be addressed to Lot by
his sons-in-law, being an especially vivid piece of imagination.’
‘NEWMAN,’ by WILLIAM BARRY. (Literary Lives.) London: Hodder &
Stoughton, 1904.
[By the kind permission of the Rev. Dr. Barry, and of Messrs. Hodder
& Stoughton.]
‘Keble was an elegant scholar, from whose rarely-opened lips pearls
and diamonds of wisdom dropped, when listeners were congenial; he
could not brook, as he did not understand, variety of opinions; and
charming as he proved to all who would not contradict him, none was
constitutionally less fitted to be at the head of a great party. His
genius had in it no elements deserving the name of original thought.
Rather did he serve Newman as the living embodiment of institutions
now deemed Apostolic, and, so to speak, himself a present antiquity.
He possessed none of those gifts which strike and subdue the
unconverted. Hurrell Froude, the “bright and beautiful,” cut off in
the midst of his days, was another sort of man. “He went forward,”
says his brother Anthony, “taking the fences as they came, passing
lightly over them all, and sweeping his friends along with them. He
had the contempt of an intellectual aristocrat for private judgment.”
This, which sounds like a bull, but is only a paradox, was equally
applicable to Newman, despite his infinite consideration for persons
as they came before him. The Many could be neither wise nor right,
except when they listened to the Few who were both. It was Froude that
made Newman and Keble really known to each other: he boasted of it as
the one good thing he had ever done. It was certainly the most
important. “You and Keble are the philosophers, and I the
rhetorician,” wrote the Vicar of St. Mary’s to him in 1836. There was
so much of a foundation in the contrast that Newman did always look to
Froude as a standard, a test, and a light by which to judge of his own
utterances…. But [Froude] disclaimed being original as other men have
prided themselves upon it. Thoughts and speculations, nevertheless,
were his daily bread…. Alone among Newman’s correspondents, he writes
as his born equal, criticising freely, breaking out into the genial
humour, so fresh and unconstrained, which lights up this all too
serious intercourse of country parsons, London dignitaries, and
unfledged Oxford dons.
* * * * *
‘When preaching on the Greatness and Littleness of Human Life,
[Newman] refers secretly to this lofty spirit as among the men who,
“by such passing flashes, like rays of the sun, and the darting
lightning, give tokens of their immortality, … that they are but
angels in disguise.”’[391]
From ‘THE LIFE AND CORRESPONDENCE OF THE LATE ROBERT SOUTHEY.’
Edited by his SON. London, 1850.
ROBERT SOUTHEY to the Rev. JOHN MILLER, July 21, 1838.
‘The publication of Froude’s _Remains_ is likely to do more harm than
――――[392] is capable of doing. “The Oxford School” has acted most
unwisely in giving its sanction to such a deplorable example of
mistaken zeal. Of the two extremes, the too little and the too much,
the too little is that which is likely to produce the worst
consequence to the individual, but the too much is more hurtful to the
community; for it spreads, and rages, too, like a contagion.’
From ‘A KEY TO THE POPERY OF OXFORD,’ BY PETER MAURICE, B.D. London:
Baisler, 1838.
‘The volumes themselves [the _Remains_] are highly valuable to every
practical student of the human character, because they exhibit an
individual in his true colours, and afford evidences of what the human
mind (even with all the advantages of natural talent and education)
may be brought to, when not guided by the Light which is from above.
They cannot but fill the heart of every true Christian with horror,
and his eye with tears, when the reflection crosses the mind that
views like these are held up as a religion of a meek and lowly
Saviour, and that an influence such as that exerted over the wretched
object of these memoirs should be permitted to draw away any poor
sinner from that open Fountain of purity and holiness which is filled
with joy, peace, and love, for all that humbly visit it. There are
from time to time a few gleams of light faintly discernible amidst the
dark confusion of the moral wilderness; but they are transient and
unsatisfactory.’
From ‘MEMOIRS,’ by MARK PATTISON, late Rector of Lincoln College,
Oxford. London: Macmillan & Co., 1885.
‘John Belfield, a Devonshire man … god-fathered me. Belfield’s special
chum [1831] was William Froude, the engineer, brother of Anthony, and
of Richard Hurrell Froude at that time Fellow of the College. The
opening thus made for me through William Froude to Richard Hurrell’s
acquaintance might have been of inestimable use to me, had I been
capable of profiting by it. But I was too childish and ignorant even
to apprehend what it was that was thus placed within my reach. I spent
one evening in Richard Hurrell’s rooms, without appreciating him
myself, or appearing to him to be worth taking up.’
From ‘THE LIFE OF SAMUEL WILBERFORCE, Bishop of Oxford and
Winchester.’ By his Son REGINALD WILBERFORCE. London: Kegan
Paul, Trench & Co., 1888.
[From his Diary, March 17, 1838.]
‘_Evening._――Read a little of Froude’s “Journals.” They are most
instructive to me; will exceedingly discredit Church principles, and
show an amazing want of Christianity, so far. They are Henry Martyn
un-Christianised.’
From ‘LETTERS AND CORRESPONDENCE OF JOHN HENRY NEWMAN,’ edited by
ANNE MOZLEY. London: Longmans, 1890.
‘Hurrell Froude passed away so early in the work of the Movement, and
could work so little for it, that his actual share in it needs to be
sought out through contemporary records. Little as his pen did, short
as his life was, those who can recall the time feel the influence of
his mere presence to have been essential to the original impulse which
set all going. They cannot imagine the start without his forwarding,
impelling look and voice. His presence impressed persons as a
spiritual, though living, influence. He stands distinct, apart, in the
memory of those who can recall it, the more that years[393] do not dim
the brightness and fire which became him so well in his office as
inspirer.’
From ‘CATHOLICISM, ROMAN AND ANGLICAN,’ BY A. M. FAIRBAIRN,
Principal of Mansfield College, Oxford. London: Hodder &
Stoughton, 1899.
‘The Romanticist tendency … was the positive factor in Anglo-Catholicism….
This gave the creative impulse; it was the spirit that quickened. The
men in whom it took shape and found speech were three: Keble, Newman,
Pusey. Perhaps we ought to name a fourth, Hurrell Froude: but he lives
in Newman. He was the swiftest, most daring spirit of them all; his
thought is hot, as it were, with the fever that shortened his days;
his words are suffused as with a hectic flush; and we must judge him
rather as one who moved men to achieve than by his own actual
achievements.’
[294] [Isaac Williams’s MS. Memoir.]
[295] [_Remains_, i., 232, 233.]
[296] [_Apologia_, p. 84.]
[297] [_Remains_, i., 438; _Apol._, p. 77.]
[298] [I ought to say that I was not personally acquainted
with Mr. Froude. I have subjoined to this chapter some
recollections of him by Lord Blachford, who was his pupil
and an intimate friend.]
From the _Life and Letters of Dean Church_, edited by his
daughter Mary C. Church. Macmillan and Co., 1895, p. 315.
‘ST. PAUL’S, _Sept. 12, 1884_.
‘MY DEAR BLACHFORD,――… Sometime or other I shall have to
ask you for a little help; that is, if I go on with my
notion of having my say about the old Oxford days. One
thing that I should try to do is to bring out Froude. Of
course his time was cut short. But it seems to me that so
memorable a person ought to be duly had in remembrance;
and people now hardly recognise how much he had to do with
the first stir. But of course all my knowledge of him is
second-hand, or gathered from his books. He reminds me of
Pascal: his unflinchingness, his humour, his hatred of
humbug, his mathematical genius (architecture, and the
French-_révolutionnaire_), his imagination, his merciless
self-discipline. I should like to bring all this out, if,
as I suppose, it is true. I don’t suppose Pascal would
have loved the sea! He would have been “_seek_.”’
[299] [‘In this mortal journeying, wasted shade
Is worse than wasted sunshine.’
Henry Taylor, _Sicilian Summer_, v., 3.]
[300] [_Remains_, part ii., i., 47.]
[301] [_Remains_, i., 82.]
[302] [_Apologia_, p. 84.]
[303] Miss Harriett Newman.
[304] The Rev. Samuel Rickards, Rector of Ulcombe, Kent, and
of Stowlangloft, Suffolk. Said in 1827.
[305] Dean Church knew what he was saying: none better.
[306] Remarks on Church Discipline, _Remains_, part i., ii.,
272, 274.
[307] [A few references to the _Remains_ illustrating this
are subjoined, if any one cares to compare them with these
recollections: i., pp. 7, 13, 18, 26, 106, 184, 199,
200-204.]
[308] A prior and corroborative sketch is appended, by the
same hand:
From LETTERS OF FREDERIC LORD BLACHFORD, UNDER-SEC. OF STATE
FOR THE COLONIES, 1860-1871. EDITED BY GEORGE EDEN MARINDIN.
London: Murray, 1896.
[By the kind permission of G. E. Marindin, Esq.]
‘[Hurrell Froude] was anything but “learned.” In lecture
he gave you the idea of not being, in knowledge, so very
much in advance of those whom he taught; but he had a fine
taste, a quick and piercing precision of thought, a
fertility and depth of reasoning, which stimulated a mind
which had any quickness and activity. He had an interest
in everything; he would draw with you, sail on the river
with you, talk philosophy or politics with you, ride over
fences with you, skate with you: all with a kind of joyous
enjoyment. Mischief seems to have been his snare as a boy,
and a controlled delight in what was on the edge of
mischief gave a kind of verve to his character as a man.
This made him charming to those whom he liked. But then he
did not choose to like any whom he did not respect; and he
could be as hard and sharp as you please on what he
thought bad, [_i.e._,] profane, vicious, or coxcombical.’
* * * * *
‘In Newman’s sermons and H. F.’s conversation, I found an
uncompromising devotion to religion, with discouragement
of anything like gushing profession … also a religion
which did not reject, but aspired to embody in itself, any
form of art and literature, poetry, philosophy, and even
science, which could be pressed into the service of
Christianity.’
[309] Its owner and lover for more than fifty years has
written a summary of its history upon the fly-leaf.
[310] Frederic Rogers, Lord Blachford.
[311] The Rev. John Keble.
[312] In the later editions, the poem appears without
indication of Froude’s name.
[313] The first draught of this paper appeared under the
title ‘The Lives of Whitfield and Froude: Oxford
Catholicism,’ in the _Edinburgh Review_, vol. lxvii., pp.
500-535: the issue for July, 1838. Rogers writes to Newman,
on October 4 of that year: ‘I was sorry to hear that your
friend Mr. Stephen of the Colonial Office was the author of
the article on Froude, though that is better than if it had
been a younger man. Doyle talked of it, and spoke of the
_Remains_ as having produced the impression of an unamiable
character!’ (_Letters of Lord Blachford_, edited by George
Eden Marindin, 1896, p. 51).
[314] Misprinted ‘B.’ in these Essays. ‘P.’ is Prevost, in
whose company Hurrell was when this entry was made, Oct. 2,
1826.
[315] ‘Vacant’ in text.
[316] In _written_ prayers.
[317] Arnold to Dr. Hawkins, 1838. _Life and Correspondence
of Thomas Arnold, D.D._, by Arthur Penrhyn Stanley, M.A.
London: Fellowes, 1844, ii., 125.
[318] [I say ‘tacitly,’ because their avowed acquiescence
first appeared in the Preface to the second part of the
_Remains_, published in the following year.]
[319] Not quite correctly quoted. ‘[The Church] became a
ready prey to the rapacious Henry. It had been polluted; it
fell: shall it ever rise again?’ State Interference in
Matters Spiritual, _Remains_, part i., i., 227.
[320] [This general account of the attitude and spirit of
the new school is derived, in substance, from private notes
of the Dean of S. Paul’s (Dean Church), to which he has
kindly given me access. It is corroborated by the writings
of Ward, Dalgairns, Oakeley, and others, a few years later,
in _The British Critic._]
[321] Vol. xliii., pp. 636 _et seq._, the issue for May,
1883.
[322] [Suggestions for the Formation of an Association of
Friends of the Church.]
[323] [The leader in the Movement was Newman, but others
supported him.] Mr. Golightly has a similar statement,
tartly expressed in his _Correspondence Illustrative of the
Actual State of Oxford_, 1842: ‘Mr. Newman is the real
leader of the party, not Dr. Pusey, who is no more entitled
to give a name to it than Amerigo Vespucci was to give a
name to the New World. This is, of course, understood in
Oxford: but it is desirable that it should be known
elsewhere.’
[324] [This effort is alluded to in Froude’s _Remains_. I
cannot but think that Froude’s influence, which was very
great, was on many occasions exerted in a direction contrary
to mine. He has expressed his disapprobation of the only
Tract in the composition of which I was in any degree
concerned.] This is No. 15. See p. 194.
[325] Of ‘Romanising,’ in _The British Critic_, after 1840.
[326] Froude so called Newman in 1829 (see p. 55), but not
in relation to any new disapproved ‘speculations.’
[327] _Lectures on certain Difficulties felt by Anglicans._
London: Burns and Lambert, 1850, p. 32.
[328] Dean Church’s _History of the Oxford Movement_ is a
history of that Movement as bound up with its chief and
hero; and the scope of it extends but to the year 1845. What
Dr. Rigg takes to be the disproportionate space given to
Froude is therefore no disparagement to the operative
influence of Dr. Pusey, which may be said only to have
thoroughly begun by 1845.
[329] Published while Mr. Keble, Dr. Pusey, and Dr. Newman
were all living: in the year, in fact, of their memorable
and touching meeting at Hursley, after the long outward
separation.
[330] [_Remains_, part i., i., 389, 393, 394, 403, 405.]
[331] [_Idem_, 363.]
[332] [_Idem_, i., 395.]
[333] [_Remains_, part i., i., 336, 395.]
[334] [_Idem_, p. 410. ‘If I were a Roman Catholic priest.’]
[335] [Dr. Wiseman, afterwards Cardinal. _Remains_, i.,
306.]
[336] [_Passim_, Editors’ Preface to _Remains_, ii.]
[337] [_Remains_, 14, etc.]
[338] [_Idem_, i., 395.]
[339] Newman writes to Mr. Williams from Abbotsford,
December 21, 1852, (_Autobiography of I. W._ London:
Longmans, 1892, p. 129): ‘You only say the truth when you
anticipate [that] I remember you tenderly in my prayers,
though you are, my dear Williams (if you will let me say it
in answer to what you say yourself) of “the straitest sect,”
and as a matter of duty, will not let Heaven smile upon
you.’
[340] The quite contrary statement in the _Apologia_ had not
then seen the light. If there was any written reference to
Our Lady, as seems probable, in Sermons or elsewhere in the
_Remains_, the Editors barred it out, doubtless for the same
reasons which so long kept Mr. Keble’s beautiful ‘Mother Out
of Sight’ from the public.
[341] A review of Froude’s _Remains_, Part i.
[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_, part i.
[364] Thirty-two years, eleven months, three days.
[365] Naples. [_Remains_, i., 293, 294.]
[366] [_Remains_, i., 391.]
[367] [_Idem_, pp. 403-404.]
[368] [_Idem_, p. 426.] The remark on the Patriarchate of
Constantinople: see p. 194. Dr. Wiseman thought it the very
argument applicable to the Papal Jurisdiction.
[369] [_Remains_, i., 422.]
[370] _S. Ambrosii Mediolan. Epis. De Obitu Valentiniani_
[II.] _Consolatio_. Migne, _Pat. Lat._, tom. xvi., coll.
1355-1383. An apparently condescending, but truly
affectionate reference.
[371] Note by Cardinal Wiseman, 1853, in reprinting, after
fourteen years, his review of Froude’s _Remains in Essays on
Various Subjects_, ii., 93. ‘[It] remains marked, with
gratitude, in my mind, as an epoch in my life,――the visit
which Mr. Froude unexpectedly paid me, [at the English
College, Rome, March, 1833], in company with one [J. H. N.]
who never afterwards departed from my thoughts…. From that
hour I watched with intense interest and love the Movement
of which I then caught the first glimpse. My studies changed
their course, the bent of my mind was altered, in the strong
desire to co-operate in the new mercies of Providence.’ In
1841, he had written to Phillipps de Lisle: ‘Let us have an
influx of new blood, let us have but even a small number of
such men as write in the _Tracts_, so imbued with the spirit
of the early Church: men who have learned to teach from
Saint Augustine, to preach from Saint Chrysostom, and to
feel from Saint Bernard;――let even a few such men, with the
high clerical feeling which I believe them to possess, enter
fully into the spirit of the Catholic religion, and _we_
shall be speedily reformed, and England quickly converted….
It is not to you that I say this for the first time, for I
have long said it to those about me, that if the Oxford
divines enter the Church, we must be ready to fall into the
shade, and take up our position in the background. I will
gladly say to any of them: _me oportet minui_…. Their might,
in His, would be irresistible. Abuses would soon give way
before our united efforts, and many things which appear such
to them would perhaps be explained.’ The writer’s ‘intense
interest and love’ for the Movement never changed. _Life and
Letters of Ambrose Phillipps de Lisle_, by Edmund Sheridan
Purcell. London: Macmillan, 1900, i., 290.
[372] ‘On the whole’ is Newman’s phrase. See p. 260.
[373] _J. H. N. Letters and Correspondence_, ii., 66.
[374] _Parochial Sermons_, ii., 214: Ascension Day.
[375] There are four ‘Delta’ poems of 1835 in _Lyra
Apostolica_, one of 1836.
[376] Memorandum in _Letters and Correspondence_, ii., 176.
[377] Henry Philpotts, 1778-1869, Bishop of Exeter from
1831.
[378] The following correspondence arose out of an article
contributed in June, 1878, by Mr. J. A. Froude to _The
Nineteenth Century_, vol. i. It was entitled ‘Life and Times
of Thomas Becket.’ It was founded upon _Materials for the
History of Thomas Becket, Archbishop of Canterbury_, edited
by James Craigie Robertson, Canon of Canterbury, and
published under the direction of the Master of the Rolls,
1877. Mr. Froude, in reprinting his essay in _Short Studies
on Great Subjects_, 4th Series, 1883, withdrew the passage
which Mr. Freeman had made the text of his remarks.
[379] The Right Rev. Charles Lloyd, D.D., and the Hon. and
Right Rev. Richard Bagot, afterwards Bishop of Bath and
Wells.
[380] Essays and Sermons comprise vol. ii. of part i.,
_Remains_.
[381] Archdeacon Froude to Sir J. Coleridge, March 26, 1838:
‘Neither abroad nor at home, did I ever know [Hurrell] to be
the apologist of the Papal Church, much less hold it up to
approbation, except for its zeal and unity…. In our own,
Bishop Bull and the Nonjurors were, I think, the patterns he
proposed to himself for everything that was noble and
disinterested in temporal, and sound in doctrinal matters.
But I feel I am quite unable to explain or defend the
notions he had formed on these important subjects.’ _Memoir
of the Rev. John Keble, M.A., late Vicar of Hursley_, by the
Right Hon. Sir J. T. Coleridge, D.C.L. Oxford and London:
Parker, 3rd edition, 1870, p. 255.
[382] [Dean of Chichester’s Charge, 1839.]
[383] [_Remains_, part i., i., 306, 329.]
[384] The only chance, _i.e._, of disestablishment as a
Church.
[385] These extracts are much scattered in the original,
hence not strictly consecutive in their piecing together.
[386] An error. He was not so well acquainted with the
North, however.
[387] The preference for the style of the Italian
Renaissance came to be shared by other faithless Oxonians,
as all the world knows, particularly, for practical reasons,
by Newman, Faber, and the whole English Oratorian group. It
must seem a distinct note of impending degeneracy in Froude,
to those who have the heart to distrust him.
[388] A review of Froude’s _Remains_, part ii.
[389] The Rev. James Bowling Mozley had this criticism to
make on his brother’s article quoted above: ‘It gives too
much the impression of Froude as a philosopher simply,
instead of one who was constantly bringing his general
maxims to bear, most forcibly and pointedly, on the present
state of things; on particular classes, sects, and parties.
It does not bring out Froude’s great, practical, and almost
lawyer-like penetration.’ _Letters of the Rev. J. B.
Mozley_, p. 102.
[390] This nobly applied and famous motto is a happy
development or paraphrase. Achilles says only, it will be
remembered, that he has been altogether too long out of the
fight.
[391] Selections Adapted to Seasons of the Ecclesiastical
Year from the _Parochial Sermons of John Henry Newman, B.D._
[Edited by the Rev. W. J. Copeland.] Rivingtons, 1878, p.
344.
[392] Newman’s, probably, is the suppressed name.
[393] This was written more than fifty years after his
death.
INDEX
(BY MISS M. H. JAMES)
A
ABBOTT, Dr. G. A., on R. H. F. and the Oxford Movement, in ‘The
Anglican Career of Cardinal Newman,’ 344.
implied view of, as to R. H. F.’s eventual change of creed, 225.
Abercromby, James, elected Speaker of the House of Commons, 1835.,
174 _note_.
Abolition of Slavery by Great Britain, made law, 1833., R. H. F.’s
views on, 170, 274.
Absolutions, the, phrase of R. H. F., describing, 106.
Address of the Clergy to the Archbishop of Canterbury (Howley), set
on foot, 1833., 128, R. H. F.’s disappointment with, 130.
Albano, death of R. I. Wilberforce at, 1857., 35 _note_.
Algiers, R. H. F. on his visit to, 84.
‘Allan Water,’ favourite air of R. H. F., 45.
Altar, the, R. H. F. on its extreme sanctity, 149.
Altars, stone, the first modern Anglican Church to possess, 178,
that designed by R. H. F. for Dartington, _ib._
America (U.S.), R. H. F.’s desire to visit, 133, and criticism of
the place assigned in, to preaching, _ib._, the wish never
realised, 142.
Amiens Cathedral, architectural defects of, T. Mozley on, 394.
“Amuse,” use of the word by R. H. F., and Newman, in its obsolete
sense, 157.
‘Anglican Career, The, of Cardinal Newman,’ by Dr. G. A. Abbott,
_cited_ on R. H. F.’s connection with the Oxford Movement, 344.
‘Anglican Revival, The,’ by Rev. J. H. Overton, D.D., _cited_ on the
Court of Delegates, 113 & _note._, and on R. H. F.’s connection
with the Oxford Movement, 324.
Antigua, visited and described by R. H. F., 135-6.
‘Anti-Jacobin Review and Magazine, The,’ reference to an old verse
in, by R. H. F., 127 & _note_.
‘Apologia pro Vita Sua,’ by Newman, history of R. H. F.’s Breviary
given in, 187.
_cited_ on the chief additions to his creed derived by Newman,
from R. H. F., 260.
on Newman’s objurgations of Roman Catholicism, and R. H. F.’s
remarks thereon, 186.
on R. H. F.’s connection with the Oxford Movement, 259.
“Apostolical,” R. H. F.’s reason for using as an epithet, 257.
‘Apostolical Succession, The, in the English Church,’ (Tract 15),
R. H. F.’s criticisms on, 194, Gladstone’s attitude to, in 1834.,
158.
Arch, the pointed, evolution of, 394.
Architecture, _see_ Gothic _and_ Italian.
‘Arians, The, of the Fourth Century,’ by Newman, 70, 393, and its
importance, 143 & _note_, 177, Bunsen’s critique on the
Tractarians based on, 187, Stephen’s objections to, 193.
Armathwaite Hall, Cumberland, home of the Spedding family, 2,
birthplace of Margaret Spedding, (R. H. F.’s mother), its
beautiful surroundings, and owners in 1829., 60.
Arnold, Thomas, D.D. on the Church of England in 1832-3., 114.
his definition of the said Church, 249, and attitude in regard
to, 278, 279.
Newman’s query regarding, 145.
and Newman, a lady’s comment on, 190.
_cited_ on R. H. F.’s writings as collected in the _Remains_, 280.
Articles, The, question of Declaration _v._ Subscription, discussed
in Convocation, 1835., R. H. F. not in favour of the change, 174.
R. H. F.’s views on the alteration of them, 136 & _note_.
Association of Friends of the Church, proposed, 118.
Austerity of the religion of Newman, and R. H. F., 63, 305, 350, 403.
‘Autobiography of Isaac Williams,’ _ed._ by Ven. Sir G. Prevost,
_cited_ on R. H. F.’s connection with the Oxford movement, 320.
Aveton Giffard, home of R. H. F.’s grandparents, 4.
B
BAGOT, Hon. and Rt. Rev. Richard, Bishop of Oxford, R. H. F.
ordained priest by, 368.
Balliol College, Oxford, beginning of its scholarly pre-eminence,
62.
Bancroft, _see_ Saravia and Bancroft.
Barbados, (_see also_ Codrington College, _and_ Negroes), the
Archdeaconry of, once offered to Keble, 131.
atmospheric and artistic defects of, 151-2.
climate of, 131, 144.
emancipation in and its consequences, anticipated, 134,
and actual, 160, 169.
great hurricane at, in 1831., 131, 150, 151.
life of R. H. F. at, as told in his letters, 131 _et seq._,
lack of gain to his health from his stay there, 143, 173,
176, no traces of his residence to be found there, 173.
vegetation of, its luxuriance, 135, and special interest of to
R. H. F., 132.
Baring-Gould, Rev. S., _see_ Gould, Rev. S. Baring-.
“Basil,” Newman’s sobriquet for R. H. F., 165, 256, letter suggesting,
163.
Bassenthwaite Lake, home of R. H. F.’s mother beside, 60.
Bastille, the fall of, Keble’s epoch-making sermon on the
anniversary of, 113.
Battels, at Codrington College as at Oxford, 143.
Bavaria, Louis Charles, King of, generosity of, to German artists
in Rome, (1833.), 96.
Becket, _see_ Life of, _and_ S. Thomas à Becket.
Beeching, Prof. H. C., in ‘Lyra Apostolica’ as edited by him, on
R. H. F.’s poems in that collection, 404.
Benedictine monks of Buckfast Abbey, Buckfastleigh, their
remembrance of R. H. F., 229.
Bennett, Rev. W. J. E., of Frome, writer of the Preface to the
reprint of ‘State Interference’ from R. H. F.’s ‘Remains,’ 209.
Benthamism, Christianity’s greatest enemy, according to Stephen,
193.
Bible, the, whether the only authoritative teaching, according to
R. H. F., in present times, 171.
Bishops, mode of their appointment, R. H. F. on need for change in,
148.
objected to as patrons, by R. H. F., 172.
Bisley, the first place where Anglican daily services were revived,
(by Rev. T. Keble) 1834., 149 _note_, 322.
marriage of Rev. J. Keble at, 160 _note_.
Blachford, Lord, _see_ Rogers, Frederic.
Blake, William, resemblance of R. H. F.’s style to, in a poem in
‘L. Apostolica,’ 404.
Blessed Virgin Mary, question of R. H. F.’s devotion towards,
305-6.
Bogue, Rev. J. R., husband of Mary Froude, R. H. F.’s sister, 189.
Boni, Felippo di, verse by, suggested as fit motto for R. H. F.’s
‘Remains,’ 208.
Bonnell’s ‘Life,’ a religious work, R. H. F.’s opinion on, 44.
Boone, James Shergold, editor of the ‘British Critic,’ 1835., and
R. H. F., 186.
Bowden, J. W., _Apostolicorum princeps_, beloved of Newman, 167.
contributions of, to ‘L. Apostolica,’ 404.
first and last sight by, of R. H. F., 174.
letter to Newman, on the death of R. H. F., 198.
from Newman on the publication of R. H. F.’s ‘Private
Thoughts,’ 206.
_cited_ on the Oxford Movement and its bearings, 115.
Bowdler, Henrietta Maria, _see_ Smith, Elizabeth.
Breviary, the Roman, R. H. F.’s first acquaintance with, 47, his
own copy and its history, 187-8, its influence on Newman, and
on the Oxford Movement, 352, 356.
“Bright and beautiful,” Miss Harriett Newman’s epithets for
R. H. F., 199 _note_, 243, 405.
‘British Critic, The, and Quarterly Theological Review,’
critique by R. H. F., on Blanco White, in, 187, 191.
letters of Thomas Becket, arranged by R. H. F. (in note
S. Thomas à Becket) issued in, 192.
reviews in on R. H. F.’s ‘Remains.’
Mozley, Rev. T., on his character, irony, and influence,
398.
Rogers, F., on his connection with the Oxford Movement,
306.
‘British Magazine, The,’ contributions to, of R. H. F., in 1832.,
79, 124 & _note_, in 1832-3., 239, R. H. F.’s plans for using
as a means of propagating the Oxford Movement, 324.
its editor, (_see_ Rose, Rev. H. J.), ‘L. Apostolica,’ written
for, 97.
issue in, of excerpts from Dartington Parish Books, 1834., 144.
Newman’s article in, on ‘Monasticism,’ R. H. F. on, 181-2.
_cited_ on Christie’s ordination, 161.
on the marriage of Henry Wilberforce, 160 _note_.
on Newman’s ‘Arians’, 143 & _note_.
Brockedon, William, of Totnes, R.A., friend and protégé of Archdeacon
Froude, his career, and unfinished portrait of R. H. F., 5 & _note_,
_see also_ Preface.
Bucer, 164.
Buckfast Abbey, Buckfastleigh, _see_ Benedictines.
Bull, Bishop, and the Nonjurors, R. H. F.’s attitude to, Archdeacon
Froude on, 371 _note_.
Buller, Rev. Anthony, friendship of, for R. H. F., 128, the latter’s
funeral service read by, 192.
Bulteel, Henry Bellenden, R. H. F.’s comparisons of the Reformers
to, 72 & _note_, _et alibi_.
Bunsen, Baron Christian Carl Josias, Prussian Chargé d’Affaires in
Rome, 1833., acquaintance with, of Newman and R. H. F., 100.
his adverse view of the Tractarians, 187.
Buonarotti, M. Angelo, _see_ Michael Angelo.
Burgon, Dean, on the authorship of Tract 8., 125.
on R. H. F.’s use of “conspiracy” to describe the Oxford
Movement, 154.
Burn, Rev. A., letter to, from Rev. C. Marriott, _cited_ on the
authorship of Tract 8., 125.
‘Butler’s Analogy,’ reference to, by R. H. F., 113.
Buxton, Sir T. Fowell, anti-slavery leader, 139 & _note_.
Byron, Lord, Clough, and others, difference in the ideas suggested
to, by a sight of Ithaca, 352.
C
“C.,” an unidentified writer in the ‘British Magazine,’ 144 & _note_.
Cadiz, visited by R. H. F., 82.
‘Callista,’ a tale of early Christian times, by Newman, 180.
Calvert, Dr. J. M., his view on R. H. F.’s health in 1833., 127.
Cambridge men, “log-rolling” and versatility of, R. H. F. on, 103.
Canterbury,
Archbishops of, _see_ Howley, Longley and Tait.
Viscount, _see_ Sutton, Sir C. Manners.
Cape St. Vincent, Naval battle of, 1833., 81 _note_.
Caraccas, visited by R. H. F., native mode of landing at, 141.
‘Cardinal Newman,’ by R. H. Hutton, _cited_ on R. H. F.’s connection
with the Oxford Movement, 329.
Catholic practices and institutions, Oxford attitude to, in
R. H. F.’s day, Canon B. Smith _cited_ on, 224.
‘Catholicism, Roman and Anglican,’ by Principal A. M. Fairbairn,
_cited_ on R. H. F. as a leading spirit of the Oxford Movement, 408.
Celibacy in relation to the men of the Oxford Movement, 310 _note_.
views of Newman on, strengthened by R. H. F., 66.
Cerigo, British government in 1833., 89.
Champernowne family, the, of Dartington House, beloved of I.
Williams, 322.
Arthur, eldest son of Arthur Champernowne, death of, 67 _note_.
Caroline, afterwards Mrs. Isaac Williams, 160 _note_, 322.
Henry, (the second son), 204, donor of land for Mary Spedding’s
memorial almshouse, 10, death of, 67 _note_.
Charles I., “adored” by R. H. F., (1825.), 24.
his intended negotiations for reconciliation with the Church
of Rome, 101.
a saint to the Oxford Tractarians, 361.
‘Cherwell Water Lily, The, and other Poems,’ by Rev. F. W. Faber,
allusions in, to R. H. F., and the Oxford Movement, 263.
Chichester, Very Rev. George Chandler, Dean of, his charge of
1839., _cited_ on the improvement in the Church of England, 379
& _note_.
Chillingworth, William, _cited_ on Jeremy Taylor as a “discourser,”
182.
Cholderton Rectory, filled by the Rev. T. Mozley, 203 _note_.
Christ, silence as to, of R. H. F.’s private prayers, 272.
‘Christian Observer, The,’ criticism of, on R. H. F.’s contributions
to ‘L. Apostolica,’ 204.
Christian system in Europe (1833.), R. H. F.’s views on its decayed
state, 94.
‘Christian Year, The,’ by Rev. J. Keble, American edition of, and
its peculiarities, 159.
attitude to, of Isaac Williams, 320.
criticisms of R. H. F. on, 28-31, 58, of its Protestantism,
303, _cf._ 320, of the reference to the Real Presence in the
verses for Nov. 5., 171-2 & _note_, 324; his request for a
copy, 143.
Keble on his aims in writing, 30.
Wordsworth’s offer to go over, _ib._
Christie, Rev. John Frederick, 195.
letters to, from R. H. F. on his interview with Wiseman, (1833.),
controversy on, when printed in the ‘Remains,’ 100-3, 104;
on marriage, 160; on Newman’s illness in Sicily, 117.
marriage of, 1847., 160 _note_.
Church, Very Rev. R. W., Dean of S. Paul’s, in ‘The Oxford Movement’
on R. H. F., in relation thereto, 235, 295 _note_, his reviewers
on the question of R. H. F.’s possible eventual change of faith,
225; views of on the publication of the ‘Remains,’ _cited_ by Rigg,
297.
“testamentary” ideas of, 213.
and Lord Blachford’s addendum to his book on R. H. F., 221.
Church, the, variously defined, 249.
‘Church Discipline,’ by R. H. F., its value, 146.
Church Independence, conceived of as a divine prerogative by
R. H. F., 220.
Church of England, attitude of, as to frequent Communion challenged
by R. H. F., his reasons, 149.
difficulty of the laity in supporting, R. H. F. on, 172.
in the early nineteenth century, J. Mozley on, 278, in country
districts, J. A. Froude on, 359-61, after 1830., the general
searchings of heart concerning, 239, 249, R. H. F.’s definite
views on, 250 _et seq._
disestablishment of, R. H. F.’s views on, 114, 121, 251, 261,
287, 291.
forebodings of separation in, R. H. F. on, 148.
increase of, in Catholic-mindedness, 223.
of the later period, change in the character of, 308.
attitude within, to “enthusiasm,” 309.
need of outlet in, for devotional and penitential feelings,
Newman on, 310 _note_.
in Queen Elizabeth’s time, R. H. F. on, 123.
rise and fall of, R. H. F. on, cited by Ward, 248 _& note_.
saints of, deficiencies of, as compared with Roman Catholic
saints, R. H. F. on, 165.
and State, changes in relations between, 1882-3., effect of
on the Oxford High Churchmen, 113, views of R. H. F. and
Dr. Arnold cited, on the position, 114.
some of R. H. F.’s epithets for, 303.
teaching of, not the true equivalent of Prayer-Book teaching,
R. H. F. on, 170.
two chief wants felt in, by R. H. F., 317.
views of, as to the Eucharist, 145, 163-5, 251.
and Church of Rome, views of R. H. F. and Newman on, contrasted,
252.
‘Church of the Fathers,’ by Newman, 165.
Church of Rome (in the local and the universal sense), attitude to,
of R. H. F., at the time of his visit to Rome and after, 101,
103, 162, 225, 249, 259, 272, 288, 302-6, 325, 337, 357,
361-2, 371 _note_.
continuity and contemporaneousness of its practices, unrealised
by Tractarians, 224.
effect of the doctrine of the Infallibility of the Church, on
any advances from the Church of England, 101.
stone Altars obligatory in, 178 _note_.
Churchmen and the Church of England at the time of the Oxford
Movement, 239, 249.
of the Middle Ages, and leaders of the Tractarians, “feminine
sternness” of their aspect, 115.
Churton, Ven. Edward, Archdeacon of Cleveland, and his brilliant
brother, 53 _note_.
on the ‘Remains,’ adverse view of, 209, 281.
Churton, William Ralph, brother of the above, Fellow of Oriel, his
impressions of the French, in 1830., 104, his death and memoirs,
53 & _note_, memorial to designed by R. H. F., for S. Mary’s,
Oxford, 56.
Clark, Charlotte, wife of Rev. J. Keble, 160 _note_, on the death
of R. H. F., 199, her sister married to Rev. Thomas Keble, 190
_note_, 199.
Clergy, country, in the early nineteenth century, status of, J. A.
Froude on, 359-60, views of R. H. F. on, 118, 137, 150, views of
Rose, 137.
Clerical authority, modern, basis for, R. H. F. on, 122, 171.
Clough, Arthur Hugh, and other modern, ideas suggested to, by the
sight of classical localities, 332-3.
Cockermouth, birthplace of Wordsworth, 60.
Codrington College, Barbados, origin and history of, 143 & _note_,
reorganisation of, by Bishop Coleridge, 132 _note_.
palms of, enormous, 144.
post held by R. H. F. at, 143 & _note_,
his abode and mode of life at, 147 _et seq._
situation of, and appearance, 149-51, R. H. F.’s designs for
the improvements at, 151, 395.
Coleridge, Rev. George May, nephew of the poet, master of Ottery
St. Mary Free School, R. H. F.’s first schoolmaster, 5, 132
_note_.
Coleridge, Samuel Taylor, 5, _cited_ on the character of Charles
Lamb, 221, and on the epicene aspect of men of genius, 116.
Coleridge, Sir John Duke, _cited_ as to the respective share of
Keble and Newman in the ‘Remains,’ 203, his views on, inferred,
209.
letter to, from Archdeacon Froude, on R. H. F.’s attitude to
the Roman Catholic Church, _cited_, 371 _note_.
from Keble, on College Tutors and their Pastoral duties,
_cited_ 36.
_cited_ on R. H. F.’s relation to the Oxford Movement.
Coleridge, William Hart, Bishop of Barbados during R. H. F.’s time
there, 132, R. H. F. on his character, 135, and his “Z”-ness, 142,
he accompanies him on a Visitation, 132, 135 _et seq._
Codrington College reorganised by, 132 _note_.
visit of to England, 1834., 144, 152, 161 _note_.
College of S. Mary, Oxford, _see_ Oriel College.
Tutors, _see_ Tutors of Oxford Colleges.
Collings, Phillis, wife of Richard Hurrell, and their descendants, 4.
Cologne, disedifying effect of, on F. W. Faber, 93.
Cathedral, efforts to complete in 1829., R. H. F.’s interest
in, 395, the High Altar as the model for R. H. F.’s altar at
Dartington, 178; impression left by, on R. I. Wilberforce, 394.
Communion, frequent, attitude of the Church of England to,
challenged by R. H. F., his reasons, 148-9.
Service, the, (_see also_ Eucharist), and Tract 93., 126.
Congress or Conference of Tractarians at Hadleigh, 117-8, 239, 289,
called “the conspiracy,” by R. H. F., and by W. Palmer, 154.
“Conspiracy,” use of the term, by William Palmer of Worcester and
R. H. F. for the Oxford Movement, 154, and by Archbishop Tait, _ib._
‘Contemporary Review’ and ‘Nineteenth Century,’ controversy in,
between Prof. E. A. Freeman and J. A. Froude, on the ‘Life and
Times of Thomas Becket,’ by R. H. F., 363.
Convocation and the censure on Hoadly, 1717., R. H. F. on, 132, 133.
at Oxford, 1835., R. H. F.’s last vote recorded at, 174.
Coplestone, Edward, Provost of Oriel, and later Bishop of Llandaff,
his fine voice, 49 & _note_, 50.
Corfu, visit of R. H. F. to, 86 _et seq._
Cornish, Hubert, private Tutor of J. A. Froude, 397.
Council of Epaon, (517.), rule of, as to Stone Altars, 178 _note_.
of Trent, and its decrees, alleged effect of in preventing the
reconciliation with the Holy See, of the Church of England,
101, 288.
Court of Delegates, the, its duties modified in 1832-3., 313.
Cranmer, (_see also_ Reformers), and his associates, attitude of
R. H. F. towards, 164, 208, and of the other Tractarians, 337, 361.
Creed, the, the great article of, forced forward by Newman, 239.
Creed (held by Newman), additions to, derived from R. H. F., 260.
Critical faculties of R. H. F., inhibitive (in conjunction with his
health) of original work, 155.
Cross, the, of Christ, great lives of which it has been the
keynote, 285.
Cumberland, churches in, R. H. F., on their poor aspect, 60, 61.
Cwmcynfelin, Wales, visit of R. H. F., Prevost, and others to,
1826., 322.
Cythera, _see_ Cerigo.
D
DAILY services in the Anglican communion first revived by Rev. T.
Keble at Bisley, 1834., 149 _note_, 322.
Dalgairns, Rev. J. B., one of the Oxford extremists, 225.
‘Daniel,’ poem by R. H. F., 107.
Dart river, at Dartington, 322, house beside, once owned by
Sir Walter Ralegh, 63 _note_, lines by Newman on its beauties,
65, woods along, 22-3.
Dartington,
almshouses at, in memory of Mrs. Froude, erected by her
sister Mary, 10.
associations of, with R. H. F., his birth at, 4, his great
affection for, 63; friends visiting him there, Keble, 1823.,
22, Newman, 1831., 63, last visit of the latter, 1835., and
farewell of to R. H. F., (thenceforth his “Yarrow left
unvisited”), 185, 221; R. H. F.’s stay at, 1833., (the event of
the phosphorescent gleam, 120), 129, his return to, 1835., 176,
latter days at, local influence, love of children and
architectural occupations, 179, his death and burial at, 1836.,
197, 335.
burial-place of Mary Isabella Bogue (_née_ Froude), 189.
death of Phillis Spedding (_née_ Froude) at, 1835., 177.
House, the Champernowne family of, (_q.v._) 322.
old Church, (S. Mary’s), its condition in Archdeacon Froude’s
time, 11, Altar at set up by R. H. F., its model, 178, his
other alterations in, _ib._ taken down (1878.), xiv.
Parish Books, excerpts from, printed in the ‘British Magazine,’
144.
Dartmouth Harbour, associations with, of R. H. F., 48, 152.
‘David and Jonathan,’ poem by Newman, in ‘L. Apostolica,’ 91, 201.
Davison, John, Fellow and Tutor of Oriel, high repute of, and
subsequent career, 40 & _note_, his death, various views of held
at Oxford, his unfinished Scripture Commentary, and Tractarian
sympathies, 153, Newman on his character, 154.
Death, its beautifying effect, R. H. F. on, 49.
de Lisle, Ambrose Phillipps, and his anticipations of the outcome
of the Oxford Movement, 223, letter to from Wiseman on the same,
343.
on disestablishment and its nineteenth century advocates, 114.
Denbury, estate and living of, belonging to Archdeacon Froude, 4,
19 _note_; alterations at, R. H. F.’s share in, 23; Rev. J. R.
Bogue at, when curate to the Archdeacon, 189.
Desmoulins, Camille, recalled by a speech of R. H. F., 116.
Devonian characteristics of R. H. F., 2.
Devonshire, beauties of, Newman on, 63-5.
‘Dialogue between the Old and New Self,’ by R. H. F. in ‘L.
Apostolica,’ 404-5.
Diary of R. H. F., excerpts from, 12 _et seq._, 269-70,
_and see_ ‘Remains.’
Disestablishment, views on, of R. H. F., 114, 251, 261, 287, 291.
Divinity Professorship at Oxford, Lord Melbourne’s action
concerning, 193, 206 _note_.
Doane, G. W., American editor of the ‘Christian Year,’ 159 _note_.
Dobell, Bertram, 221 _note_.
Domes, R. H. F.’s ideas anent, 99, 394.
Domremy and Jeanne d’Arc, an analogy with R. H. F. in, 116.
Dornford, Joseph, Fellow and Tutor of Oriel, colleague of R. H. F.,
and Newman in their tutorial struggles, 36, his after life, 59
_note_.
E
EARLY Church, the, reticence of, as to holy things, 383.
East Farleigh, Kent, living held in turn by R. I. and H.
Wilberforce, 35 _note_, 167 _note_.
Eastward position, the, R. H. F. on, 144.
“Economy,” what Newman meant by, 350.
Edgbaston, the Oratory at, R. H. F.’s Breviary now in, 188.
‘Edinburgh Review,’ article in, by Sir W. Hamilton, on the Practical
theology of Luther and others, 164 & _note_.
Edmond, Charles, editor of ‘Poetry of the Anti-Jacobins,’ 127 _note_.
Egesta, visited by R. H. F., 93, his description, 94, unscientific
construction of, T. Mozley on, 394.
‘Eikon Basilike,’ read by R. H. F., 32.
Eleanor Crosses, the, the model for the Oxford Martyrs’ Memorial, 337.
Ellis, Havelock, _cited_ on the positive tendency of modern English
thought, 1 & _note_.
Elmsley, Peter, S.T.P. Camden Professor of History at Oxford,
1824., 27 & _note_.
Elrington, Thomas, Bishop of Ferns, illness of, 1835., 69 & _note_.
Emancipation Act, attitude of the Pope to, Philpotts _cited_ on, 361.
in Barbados, effects of, anticipated, 134, and actual, 160, 169.
Endell St., London, after whom named, 50.
England, effect on, of the Oxford Movement, Cardinal Manning on, 221.
English character, dislike in, to extremes, 212-3, insularity of its
individualism, 220.
characteristics of R. H. F., 243.
College at Rome, Wiseman the head of, 1833., 101.
materialism, movers and movements against, in the early
nineteenth century, 114.
thought, modern, positive tendency of, Havelock Ellis _cited_ on,
1 & _note_.
Enthusiasm, attitude of the Church of England towards, 309.
Epaon, Council of, (517.), decision of, as to Stone Altars, 178 _note_.
Ephesus, the Canon of, as to Patriarchs, R. H. F. on, 194.
Epicene appearance of men of genius, S. T. Coleridge _cited_ on, 116.
Erastian definition of the Church (of England), about 1830., 249.
Erastianism, (_see also_ Disestablishment), views of R. H. F. on, 261.
Essays by R. H. F. in the ‘British Magazine,’ 1833., preferable in
style to his sermons, 126.
‘Essays on Various Subjects,’ by Cardinal Wiseman, _cited_ on
R. H. F.’s connection with the Oxford Movement, 338.
Eton, the school of R. H. F., 5, 9, his contemporaries, 6,
effects of education at, as shewn in him, 391.
Eucharist, the, (_see also_ Communion), Church of England attitude
to, R. H. F. on, (and on his own), 163-5, 251; reasons for his
devotion to, 250, his views on, 375-6; teaching of the ‘Tracts’
concerning, considered “Popish,” 145.
Eucharistic Doctrine, the, R. H. F. the first of his generation to
be drawn to, 220, his views on, Wiseman on, 342.
Evangelical party, the, less attractive characteristics of, 305.
definition by, of the Church (of England), 249.
Revival, attitude of R. H. F. and Keble to, 292.
‘Evangelical Succession’ by Sir James Stephen, _cited_ on R. H. F.’s
connection with the Oxford Movement, 263.
Evangelicalism, emergence of Newman from, 353.
Mozley’s dislike for, 216.
‘Examiner, The,’ sense shewn by, 1833., 395.
Exeter, Bishop of, _see_ Philpotts.
F
FABER, Rev. Frederick William, disedified by Cologne, 93.
effect on, of the ‘Remains,’ 225.
references by, to R. H. F. and the Oxford Movement in ‘The
Cherwell Water Lily and other Poems,’ 263.
Fairbairn, Principal A. M., in ‘Catholicism, Roman and Anglican,’
on R. H. F. as the moving spirit among the Tractarians, 408.
Fairford, home of Keble’s father, 21 _note_, 42, visit to, of
R. H. F., 1832., 75.
Faith, according to the New Testament, R. H. F.’s conception of,
314-5.
as defined by the Editors of the ‘Remains,’ 381.
Falmouth, _point de départ_ of R. H. F. in 1832., 78-9, and again
in 1833., 130.
Newman’s poem written at, 78.
‘Farewell to Feudalism,’ poem by R. H. F., 111.
‘Fashion, The, of this World passeth away,’ verses by R. H. F., 45.
Fathers of the Church, views of, on Tradition, Newman exercised
over, 182, R. H. F. on, 183.
Faussett, Rev. Godfrey, letter to, from Newman on R. H. F.’s views
of the Church of Rome after his visit to Italy, _cited_, 333;
his pulpit denunciations of the ‘Remains,’ 210.
Fell, _see_ Hammond and Fell.
Fellows and Fellowships, _see_ Oriel College.
Fellowship dues of R. H. F., his disposal of, 161, 195, 198, 339.
“Feminine sternness” of the aspect of the great Mediæval Churchmen,
R. H. F. on, 115.
Ferns, Bishop of, _see_ O’Brien.
Ferrier, Susan Edmonstone, and her novel ‘Marriage,’ 91 & _note_.
Fillingham, Rev. R. C., and the Oxford Martyrs’ Memorial, his views
as to its erection, 208 _note_.
Florence under Savonarola compared with Oxford, during the
Tractarian activity, 155.
France, the “High Church” party of Republicans in, and their aims,
1833., R. H. F. on, 105.
Francia, Francesco, delight of R. H. F. in his paintings, 98.
Freedom, the divine prerogative of the Church, R. H. F.’s
insistence on, 220.
French fishermen, the, off Devon coast, and their gratitude, 30.
people, Churton’s impressions of, in 1830., 104, R. H. F.’s
growing appreciation of, _ib._
Freeman, Prof. E., in the ‘Contemporary Review,’ on the ‘Life and
Times of Thomas Becket’ by R. H. F., 363.
Froude or ffroud, of Walkhampton, grandfather of R. H. F., his
wife, property, and descendants, 4.
Froude, Elizabeth, aunt of R. H. F., 4.
Froude, family, the, 4, artistic gifts of, 85, 90, 391, origin of
their name, 34, their love of paradox, 256.
Froude, James Anthony, fifth son and youngest child of Archdeacon
Froude, 6 _note_, 8, 9, historian, 357, essayist, 70, scholar and
artist, 391, educated at Eton, R. H. F.’s letter on, and on
himself, _cited_ 6 _note_, at Oxford, his matriculation after
R. H. F.’s death, 176.
funeral sermon preached by, on Rev. G. M. Coleridge, 5.
introduction of, to Carlyle, 3.
literary style of, compared with that of R. H. F., 219.
_cited_ on Church practices at Dartington, 10, 11.
on the Archdeacon’s rectorial character, 360.
on R. H. F.’s instructions in case of disagreement between
Keble and Newman, 55.
on R. H. F.’s ‘Life and Times of Thomas Becket,’ in
controversy with Prof. Freeman, 363 _et seq._
in ‘The Oxford Counter-Reformation’ on R. H. F.’s
connection therewith, 358.
on R. H. F.’s possible eventual change of creed, 224.
Froude, John Spedding, third son of Archdeacon Froude, 9, 140,
letter of R. H. F. to, from Malta, 85.
Froude, Margaret, aunt of R. H. F., 4.
Froude, Margaret, _née_ Spedding, wife of Archdeacon Froude, and
mother of R. H. F., 2.
almshouse erected in memory of, 10.
birthplace of, 60.
his gifts derived from, 2, 276, influence on him, 2, 12-14,
her letter on his health and peculiar temperament, 6, 221,
266.
death of, 9.
references to her in his letters, 42, 44, 60.
Froude, Margaret, (Mallock), eldest daughter of the above, her
marriage, husband, son and death, 9, 10 & _note_, family pet
name for, 20.
Froude, Mary Isabella, (Bogue), third daughter of Archdeacon Froude,
9, her marriage and early death, 67, 189.
Froude, Phillis, widow of Robert ffroud, grandmother of R. H. F.,
conservatism of, at Denbury, 26 & _note_, death of, 194.
Froude, Phillis Jane, (Spedding), second daughter of Archdeacon
Froude, 3, 9, pet diminutive for, at home, 20, marriage of,
ill-health, early death of, and son, 3, 67, 162, 165, 175-6.
Froude, Rev. John, original of Blackmore’s “Păsson Chowne,” 11
& _note_.
Froude, Rev. Richard Hurrell, (referred to throughout this index as
R. H. F.), eldest son of Archdeacon Froude, 2, 4, 9.
character and characteristics of, chiefly from his friend’s
comments thereon, (_see_ Part II. _passim_), 2, 4, 5, not to
be discerned from his writings alone, 218.
as summed up by Mozley, Newman and others, 190-200, by Newman,
330, by Oakeley, 299 _et seq._
celibate views of, 66.
charm, as felt by his intimates, 219, 222.
contrasted (with Keble and Newman) as to class of mind, with
Rose, Palmer and Perceval, 334.
critical faculties of, inhibitive in his state of health, of
original work, 155.
Dean Burgon on, 154.
his dread of the effects of society on himself, 129.
elliptical genius of, a parallel to, 182.
epithets applied to, by Miss H. Newman and others, 199 _note_,
243, 405.
exaggerated way of speech, and writing, its drawbacks, 214-6,
244-5, his defence of his way of talking, 323, his strong
expressions, explained by his Editors, 387; Wiseman on, 341;
his style, and its “irony,” 398.
great personal influence, 357.
habit of belying his own motives, an instance, 103-4.
the integrant strain in his character, 226.
“Irony” of, 349-50, 398.
“kindness and sweetness,” general testimony to, 198-9.
lack of insight into others’ minds, 246 & _see_ 105.
lack of learning, 105, Dean Hook on his “learning,” 120 _note_.
the leading spirit with Keble and Newman, 227, his survival
in the latter, 228.
his literary style, 252, and “little language,” its effect on
the readers of the ‘Remains,’ 214-6; effects of his style on
Newman’s, 215, reasons for its severity, 218 _et seq._
love of boats and boating, 28.
love for nature, 63.
melancholy of, 252-3.
mental characteristics noted by Rogers, 319.
his mother on his character as a youth, 6, 221, 266.
not “doctrinally speculative,” 292-3.
his open and confiding nature, 5.
open-mindedness as a traveller, 105.
the poet and fascinator _par excellence_ of the Froude family,
his noble literary sacrifice, 219, true value of his work,
220.
points in him appealing specially to Roman Catholics, 228-9.
his private Prayers, 272.
possibility of his having become a separatist, 224-5.
rashness of, 120, 154.
his religious attitude, 212, 251, and austerity, 305, 350, 403
_et seq._, its effect on his life, 217, and on his literary
style, 219.
resemblance of to Hamlet, 252, 324, to Henry Martyn, 241, 408,
and to Pascal, 240.
his self-discipline, 12 _et seq._, 241, 255, 267, 311, 341,
346-9, 403.
his alleged spiritual progeny and their tendency towards
“Rome,” 226.
his state of mental flux, indicated by Churton, 281.
his stern watch over the “little fox” of the tongue, 217.
his Toryism, 260, 361, 392.
traces of his ignorance of R. C. system shewn in the ‘Remains,’
288.
his unceremonious ways with men and things, impersonal
character of, 216-7.
events of his life, in order of date, birth of, and baptism, 4,
early education, and portrait of by Brockedon 5 & _note_,
Eton life of, 6; Oxford life of, begins, 9; his delicate
health, _ib._; his friendship with Keble, 10; reads with him
at Southrop, 21; beginning of their correspondence, (_v._
Letters _infra_), 12, 23; his double Second Class at Oxford,
etc., 24, 35-6; his tuition of his brother “Bob,” 25; his
Greek and other studies, 27, 32, 41; criticisms on the
‘Christian Year’ (_q.v._), 29, 31; his joke on his own name,
32, 36; his pleasure in Miss Elizabeth Smith’s writings,
33-4; the beginning of his friendship with Newman, 35; his
Fellowship, 35, 356-7; his Tutorship, 48, its finale, 162;
the fight of the Tutors of whom he is one, 36-7; tour in
Cumberland, 43; reading of “good books,” 44; verses by,
written in 1827., 45-6; (_see_ Breviary); anxiety over
“Bob,” 49, grief at his death, 51; action as to the
Provostship, 50; his injunctions as to a possible
disagreement between Keble and Newman, 55-6; he designs
Churton’s memorial, 56; beginning of his intimate
correspondence with Newman, (_see_ letters _infra_), 57;
prepares for ordination, visits the Speddings, 58, 60, goes
to Glendalough, 59-60; his sermon on Knowledge, preached at
S. Mary’s, Oxford, 61-2; end of his Lectures at Oxford, 62,
323; consequences, in the Oxford Movement, 63; suggested
work with Newman at Littlemore, 63, and elsewhere, falls
through, 68, literary plans and studies, parochial work at
Denbury, 69, beginning of his chronic illness, 71-3, 74, 75,
schemes of, for a Quarterly, 73; plans of his father for a
foreign tour for, 74; his post as Junior Treasurer of Oriel,
74, 198, sketch of by Miss Giberne nominally made at this
date (1832.), 75; the Mediterranean tour decided on, Newman
invited to join, 77, the departure and progress of his
journey, 78 _et seq._ 393, effect on his views, 396, events
at Rome, 94, meeting with Severn, 96, the visit to Wiseman,
(_q.v._), 101, 103, health of R. H. F., 102, pleasure of in
France and the French, 104, some poems of his period,
106-12; interest taken by, in W. Froude’s work, 112; at the
Hadleigh Conference, 117, his indiscreet name for it, 154; a
touch of mysticism, 121; his vocation, 122-3; his connection
with the Tracts, 124-6; his departure for Barbados, 1833.,
127, his post and life there, 131 _et seq._, goes on a
Visitation, 134 _et seq._; no benefit to his health, 143,
162; returns to England no better, 173, his appearance on
arrival home, 174; illness and death of his sister Phillis,
at Dartington, 176-7; the stone altar and other improvements
by, at Dartington, 178-9, his last days and their
activities, 179, 185-97, Newman’s last visit to, 184-5;
unwise method of treatment pursued with, 193; disposal of
the Fellowship dues, 161, 195, 339; his death, 197, 335,
effect of the news of, at Oxford, 198, comments on of
various friends, 198-200; the collection of his papers and
their publication as his ‘Remains,’ _see that head_; lack of
contemporary notices of his death, 202; centenary wreath
placed on his grave, 1903., 202.
letters and correspondence of, ease and sympathy of his style
in, 243.
to Christie, on his meeting with Wiseman and on the dictates
of the Council of Trent, 100-3, 104; on marriage, 160;
on Newman’s illness in Sicily, 117.
to Archdeacon Froude, from Barbados, 134, 140, 147.
to William Froude, from Rome, 99 _et seq._; from France,
104; on his scientific work, 112; from Barbados, 138.
to Rev. Edward Hawkins, 50.
to Keble, sent and unsent, on his mental life, 12 _et seq._;
general topics, 22, 24, 25, 28; on the ‘Christian Year,’
29, 30, on a book by Miss Elizabeth Smith, 33, 34; on
some of his college acquaintances, 40; on his scruples,
etc., 42, 44; on penance, 47; on his life at Oxford, 48;
on New Year’s day 1828., 49; after “Bob” Froude’s death,
52; general, 54; on Newman as a “heretic,” 55; again on
the ‘Christian Year,’ and on his Cumberland and other
journeys, 58; on his lectures at Oxford, 61; on his
health, 75; on his Mediterranean tour, 79, from Rome,
94, from Naples, 333, with poems, 106, 107; on the
shining bushes at Dartington, 120; from Barbados, 131,
_do._ on the Visitation journey, 136, on the Bishop of
Barbados, 142, on his health, 143, general, 153; on the
phrase “the Church teaches,” 170; after his return, on
the same, 191.
to and from Newman, _see under that head_.
to Rogers, from Barbados, 15.
to Rev. R. I. Wilberforce from Barbados, 167-9.
publication of extracts from the letters suggested by Williams,
205.
in relation to the Oxford Movement, _see_ Part II.
his place in it, 116-7, aims in forwarding, 119, bearing
of his health thereon, 122, methods of “rousing,” 125,
way of supporting, 161, 195, 198, 339; his “Basil-”
like-ness, 165-6; the “perfect flower” of, 211; the
“traveller” and the “wing and talon,” 222; the “poker,”
of Newman, 354, and of Keble, 123; a “philosopher” of
the Movement, 193; the “stimulator,” 353, 356, 402; one
of the “leading triumvirate” in, 362; effect of his
death thereon, 355.
his personal appearance, 5, 199 _note_, 243, 299, 405.
his poems, _see_ Poems by R. H. F.
some of his views on,
Abolition of Slavery, 274, and on the Negroes of Barbados,
170, 274.
Absolution, 106.
the Altar, 149.
the Articles, 174.
Celibacy, 66, 310.
the Church, 250.
the Churches of England and Rome, _see those heads_.
clergy, status of, 118, 137, 150.
disestablishment, 114, 161, 261, 287, 291.
Eastward position, 244.
the Eucharist, 163-5, 220, 250, 251, 342.
Faith, 314-5.
Fasting, 12 _et seq._ _and see_ ‘Remains’ Part II.
Freedom of the Church, 220.
God, 315.
Heber, 258.
Jurors, 258, and Nonjurors, 139, 160, 353.
Latimer, and his colleagues, _see_ their names _and_
Reformers.
Laud, 24, 392.
Mendicant Orders, 168.
Monasticism, 122, 181-2, 251.
Ordination, 4, and the Sacraments, 149.
Penance, 7.
the Prayer-Book, 170, 250.
Preaching, 133.
Private Judgment, 362.
Scotch Orders, 161.
Self-government, _see that head_.
Speech and its dangers, 217.
Tradition, _see that head_.
the Wesleyan system, 172.
his writings (_see_ Life and Times of Becket, articles in the
‘British Critic,’ etc., Poems, Remains, Sermons, _and_ Tracts),
his character not to be discerned from, 218; unsuitability
of his private writings for publication, 214 _et seq._