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Updated: May 25, 2025


Froude's favourite places of worship in London were Westminster Abbey during Dean Stanley's time, and afterwards the Temple Church, as may be gathered from his Short Study on the Templars. In Devonshire he frequented an old-fashioned church where stringed instruments were still played, and was much delighted with the remark of a fiddler which he overheard.

Froude's desperate hypothesis, it may also happen that there will be no more Negroes like Mr. justice Reeves in Barbados. But the addition of the words "or anywhere" to the above statement is just another of those suppressions of the truth which, absolutely futile though they are, constitute the only means by which the policy he writes to promote can possibly be made to appear even tolerable.

Froude's attitude was never for a moment doubtful. He had always held that the Irish people were quite unfitted for self-government, and of all English statesmen Gladstone was the one he trusted least. He had a theory that great orators were always wrong, even when, like Pitt and Fox, they were on opposite sides. Gladstone he doubly repudiated as a High Churchman and a Democrat.

Froude's lifelike sketch of Pope Clement, and the endless tracasseries into which his mingled weakness and cunning led him, and which, like most crooked dealings, ended by defeating their own object. I. contain sketches of him, his thoughts and ways, as amusing as they are historically important; but we have no space to quote from them.

A defence of Becket against Henry, of the Church against the State, from the pen of a competent writer, would have been as interesting and as important a contribution as Froude's own papers to the great issue between Sacerdotalism and Erastianism.

As long ago as in 1839, whilst we protested openly and fully against what we termed at the time the "strange and lamentable" publication of Mr. Froude's "Remains," we declared our hope that "the publication of the Oxford Tracts was a very seasonable and valuable contribution to the cause both of the Church and the State."

Richards, the Rector, was a model of dignified urbanity. It is unreasonable to blame men for not being in advance of their age. Froude's position was now, from a worldly point of view, deplorable. For the antagonism of High Churchmen he was of course prepared.

But for the recall of Lord Fitzwilliam, the Catholics would have taken no part in it, and it would not have been more dangerous than the rebellion of 1848. Such at least was Lecky's opinion, supported by weighty arguments, and by facts which cannot be denied. If Froude's reputation as an historian depended upon his English in Ireland, it certainly would not stand high.

Froude's or any other good history, we shall find that Warham was one of the leaders of that despondent party which will always have its antitype in England.

Perhaps he went a little too far when he claimed to have found inaccuracies in Froude's transcripts from the Simancas manuscripts without knowing a word of Spanish. But he was seldom so frank as that. It was not often that he forgot his two objects of holding up Froude as the fluent, facile ignoramus, and himself as the profound, erudite student.

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