The Life of Froude. Herbert W. Paul
called, with some reason, sceptical, its moral, if it has a moral, is that scepticism leads to misconduct. That unpleasant and unverified hypothesis, soon rejected by Froude himself, has been revived by M. Bourget in Le Disciple, and L'Etape. The Nemesis of Faith is as unwholesome as either of these books, and has not their literary charm. It had few friends, because it disgusted free-thinking Liberals as much as it scandalised orthodox Conservatives. If it were read at all nowadays, as it is not, it would be read for the early sketches of Newman and Carlyle, afterwards amplified in memorable pages which are not likely to perish.
—* Chapman, 1849. —
In a letter to Charles Kingsley, written from Dartington on New Year's Day, 1849, Froude speaks with transparent candour of his book, and of his own mind:
"I wish to give up my Fellowship. I hate the Articles. I have said I hate chapel to the Rector himself; and then I must live somehow, and England is not hospitable, and the parties here to whom I am in submission believe too devoutly in the God of this world to forgive an absolute apostasy. Under pain of lost favour for ever if I leave my provision at Oxford, I must find another, and immediately. There are many matters I wish to talk over with you. I have a book advertised. You may have seen it. It is too utterly subjective to please you. I can't help it. If the creatures breed, they must come to the birth. There is something in the thing, I know; for I cut a hole in my heart, and wrote with the blood. I wouldn't write such another at the cost of the same pain for anything short of direct promotion into heaven."
Of Kingsley himself Froude wrote* to another clerical friend, friend of a lifetime, Cowley Powles: "Kingsley is such a fine fellow—I almost wish, though, he wouldn't write and talk Chartism, and be always in such a stringent excitement about it all. He dreams of nothing but barricades and provisional Governments and grand Smithfield bonfires, where the landlords are all roasting in the fat of their own prize oxen. He is so musical and beautiful in poetry, and so rough and harsh in prose, and he doesn't know the least that it is because in the first the art is carrying him out of himself, and making him forget just for a little that the age is so entirely out of joint." A very fine and discriminating piece of criticism.
—* April 10th, 1849. —
The immediate effect of The Nemesis, the only effect it ever had, was disastrous. Whatever else it might be, it was undoubtedly heretical, and in the Oxford of 1849 heresy was the unpardonable sin. The Senior Tutor of Exeter, the Reverend William Sewell, burnt the book during a lecture in the College Hall. Sewell, afterwards founder and first Warden of Radley, was a didactic Churchman, always talking or writing, seldom thinking, who contributed popular articles to The Quarterly Review. The editor, Lockhart, knew their value well enough. They tell one nothing, he said, they mean nothing, they are nothing, but they go down like bottled velvet. Sewell's eccentricities could not hurt Froude. But more serious consequences followed. The Governing Body of Exeter, the Rector* and Fellows, called upon him to resign his Fellowship. This they had no moral right to do, and Froude should have rejected the demand. For though his name and college were on the title-page of the book, the book itself was a work of fiction, and he could not justly be held responsible for the opinions of the characters. Expulsion was, however, held out to him as the alternative of resignation.
—* Dr. Richards. —
"If the Rector will permit me," he wrote from Oxford to Clough, "tomorrow I cease to be a Fellow of the College. But there is a doubt if he will permit it, and will not rather try to send me out in true heretic style. My book is therefore, as you may suppose, out. I know little of what is said, but it sells fast, and is being read, and is producing sorrow this time, I understand, as much as anger, but the two feelings will speedily unite."
If he could have appealed to a court of law, the authorities would probably have failed for want of evidence, and Froude would have retained his Fellowship. But he was sensitive, and yielded to pressure. He signed the paper presented to him as if he had been a criminal, and shook the dust of the University from his feet. Within ten years a new Rector, quite as orthodox as the old, had invited him to replace his name on the books of the college. It was long, however, before he returned to an Oxford where only the buildings were the same. Twenty years from this date an atheistic treatise might have been written with perfect impunity by any Fellow of any college. Nobody would even have read it if atheism had been its only recommendation. The wise indifference of the wise had relieved true religion from the paralysis of official patronage. But in 1849 the action of the Rector and Fellows was heartily applauded by the Visitor, Bishop Phillpotts, the famous Henry of Exeter. Their behaviour was conscientious, and Dr. Richards, the Rector, was a model of dignified urbanity. It is unreasonable to blame men for not being in advance of their age.
CHAPTER III
LIBERTY
Froude's position was now, from a worldly point of view, deplorable. For the antagonism of High Churchmen he was of course prepared. "Never mind," he wrote to Clough of The Nemesis, "if the Puseyites hate it; they must fear it, and it will work in the mind they have made sick." But he was also assailed in the Protestant press as an awful example of what the Oxford Movement might engender. His book was denounced on all sides, even by freethinkers, who regarded it as a reproach to their cause. The professors of University College, London, had appointed him to a mastership at Hobart Town in Australia, for which he applied the year before in the hope that change of scene might help to re-settle his mind. On reading the attacks in the newspapers they pusillanimously asked him to withdraw, and he withdrew. A letter to Clough, dated the 6th of March, 1849, explains his intellectual and material position at this time in a vivid and striking manner.
"I admire Matt. to a very great extent, only I don't see what business he has to parade his calmness, and lecture us on resignation, when he has never known what a storm is, and doesn't know what to resign himself to. I think he only knows the shady side of nature out of books. Still I think his versifying, and generally his aesthetic power is quite wonderful. … On the whole he shapes better than you, I think, but you have marble to cut out, and he has only clay. … Do you think that if the Council do ask me to give up I might fairly ask Lord Brougham as their President to get me helped instead to ever so poor an honest living in the Colonies? I can't turn hack writer, and I must have something fixed to do. Congreve is down-hearted about Oxford: not so I. I quite look to coming back in a very few years."
The Archdeacon, conceiving that the best remedy for free thought was short commons, stopped his son's allowance. Froude would have been alone in the world, if the brave and generous Kingsley had not come to his assistance. Like a true Christian, he invited Froude to his house, and made him at home there. To appreciate the magnanimity of this offer we must consider that Kinglsey was himself suspected of being a heretic, and that his prominent association with Froude brought him letters of remonstrance by every post. He said nothing about them, and Froude, in perfect ignorance of what he was inflicting upon his host, stayed two months with him at Ilfracombe and Lynmouth. Yet Kingsley did not, and could not, agree with Froude. He was a resolved, serious Christian, and never dreamt of giving up his ministry. He did not in the least agree with Froude, who made no impression upon him in argument. He acted from kindness, and respect for integrity.
Froude, however, could not stay permanently with the Kingsleys. His father would have nothing to do with him, and in his son's opinion was right to leave him with the consequences of his own errors. But the outcry against him had been so violent and excessive as to provoke a reaction. Froude might be an "infidel," he was not a criminal, and in resigning his Fellowship he had shown more honesty than prudence. His position excited the sympathy of influential persons. Crabb Robinson, though an entire stranger to him, wrote a public protest against Froude's treatment. Other men, not less distinguished, went farther. Chevalier Bunsen, the Prussian Minister, Monckton Milnes, afterwards Lord Houghton, and others whose names he never knew, subscribed a considerable sum of money for maintaining the unpopular writer at a German university while he made a serious study of theological science. But he had had enough of theology, and the munificent offer was declined, though Bunsen harangued him enthusiastically for five hours in Carlton Gardens on the exquisite adaptation of Evangelical doctrines to the human soul, until Froude began to suspect that they must have originated in the soul itself.
At