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Updated: June 25, 2025
Hurrell Froude brought us together about 1828: it is one of the sayings preserved in his "Remains," "Do you know the story of the murderer who had done one good thing in his life? Well; if I was ever asked what good deed I had ever done, I should say that I had brought Keble and Newman to understand each other." The Christian Year made its appearance in 1827.
But the external idea of liberty is very soon metamorphosed, in his view, from the figure of an angel of light into that of a spirit of darkness; first, by his academical feeling that a great University ought not to be bullied even by a great Duke, and then by the altered temper of his own feelings, as they are played upon by the alternate vibrations of the gibes of "Hurrell Froude," and the deep tones of Mr.
I am backed up in this statement by Irwin Hurrell, who is a burgess of Johnstown, and knows everybody. Let me read you something from my note book that he said to me: "'The people up in the hills have never had a better time. They won't work. They go around and get all the clothing they can and fill their houses with provisions. Thieves and Idlers. "The burgess speaks the exact truth.
Two of his sisters, both lately married, died within a few months of Hurrell, and of each other. The Archdeacon, incapable of expressing emotion, became more reserved than ever, and scarcely spoke at all. Sadly was he disappointed in his children. Most of them went out of the world long before him.
Conceiving that the child wanted spirit, Hurrell once took him up by the heels, and stirred with his head the mud at the bottom of a stream. Another time he threw him into deep water out of a boat to make him manly. But he was not satisfied by inspiring physical terror.
Froude's grandfather did a more sensible thing by marrying an heiress, a Devonshire heiress, Miss Hurrell, and thereby doubling his possessions. Although he died before he was five-and-twenty, he left four children behind him, and his only son was the historian's father.
His creative mind repeated, in a new form, Butler's two principles: that material phenomena are the types and instruments of real things unseen; and that, in religious certitude, faith and love give to probability a force which it has not in itself. Hurrell Froude, one of his pupils and a man of high genius, taught me to venerate the Church of Rome and to dislike the Reformation.
There was no one to whom his friends so much looked up with admiration and enthusiasm. There was no "wasted shade" in Hurrell Froude's disabled, prematurely shortened life. Like Henry Martyn he was made by strong and even merciless self-discipline over a strong and for a long time refractory nature.
It is nevertheless true that this self-centred spirit was, at least in early life, impressionable and open to the influence of others. His friendship with Hurrell Froude and Keble affected his opinions considerably: and still more potent was the pervading intangible influence of Oxford the academic atmosphere. It cannot indeed be said that the University was at this time in a healthy condition.
But neither of Hurrell Froude nor of the Archdeacon did he ever speak except with admiration and respect. His early training hardened him, and perhaps accounts for the indifference to cruelty which sometimes disfigures his pages. He did not know what a mother's affection was before he had a wife and children of his own.
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