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found it important to give them a new and untraditional interpretation, it appeared that they were a mass of ambiguity, and might be twisted into meaning very nearly anything that anybody liked. Steady-going churchmen were appalled and outraged when they saw Newman, in Tract No. 90, performing this operation. But, after all, he was only taking the Church of England at its word. And indeed, since Newman showed the way, the operation has become so exceedingly common that the most steady-going churchman hardly raises an eyebrow at it now.
At the time, however, Newman's treatment of the Articles seemed to display not only a perverted supersubtlety of intellect, but a temper of mind that was fundamentally dishonest. It was then that he first began to be assailed by those charges of untruthfulness which reached their culmination more than twenty years later in the celebrated controversy with Charles Kingsley, which led to the writing of the Apologia. The controversy was not a very fruitful one, chiefly because Kingsley could no more understand the nature of Newman's intelligence than a subaltern in a line regiment can understand a Brahmin of Benares. Kingsley was a stout Protestant, whose hatred of Popery was, at bottom, simply ethical—an honest, instinctive horror of the practices of priestcraft and the habits of superstition; and it was only natural that he should see in those innumerable delicate distinctions which Newman was perpetually drawing, and which he himself had not only never thought of, but could not even grasp, simply another manifestation of the inherent falsehood of Rome. But, in reality, no one, in one sense of the word, was more truthful than Newman. The idea of deceit would have been abhorrent to him; and indeed it was owing to his very desire to explain what he had in his mind exactly and completely, with all the refinements of which his subtle brain was capable, that persons such as Kingsley were puzzled into thinking him dishonest. Unfortunately, however, the possibilities of truth and falsehood depend upon other things besides sincerity. A man may be of a scrupulous and impeccable honesty, and yet his respect for the truth—it cannot be denied—may be insufficient. He may be, like the lunatic, the lover, and the poet, 'of imagination all compact'; he may be blessed, or cursed, with one of those 'seething brains', one of those 'shaping fanatasies' that 'apprehend more than cool reason ever comprehends'; he may be by nature incapable of sifting evidence, or by predilection simply indisposed to do so. 'When we were there,' wrote Newman in a letter to a friend after his conversion, describing a visit to Naples, and the miraculous circumstances connected with the liquefaction of St. Januarius's blood,
'the feast of St. Gennaro was coming on, and the Jesuits were eager for us to stop—they have the utmost confidence in the miracle—and were the more eager because many Catholics, till they have seen it, doubt it. Our father director here tells us that before he went to Naples he did not believe it. That is, they have vague ideas of natural means, exaggeration, etc., not of course imputing fraud. They say conversions often take place in consequence. It is exposed for the Octave, and the miracle continues—it is not simple liquefaction, but sometimes it swells, sometimes boils, sometimes melts—no one can tell what is going to take place. They say it is quite overcoming-and people cannot help crying to see it. I understand that Sir H. Davy attended everyday, and it was this extreme variety of the phenomenon which convinced him that nothing physical would account for it. Yet there is this remarkable fact that liquefactions of blood are common at Naples—and, unless it is irreverent to the Great Author of Miracles to be obstinate in the inquiry, the question certainly rises whether there is something in the air. (Mind, I don't believe there is—and, speaking humbly, and without having seen it, think it a true miracle—but I am arguing.) We saw the blood of St. Patrizia, half liquid; i.e. liquefying, on her feast day. St. John Baptist's blood sometimes liquefies on the 29th of August, and did when we were at Naples, but we had not time to go to the church. We saw the liquid blood of an Oratorian Father; a good man, but not a saint, who died two centuries ago, I think; and we saw the liquid blood of Da Ponte, the great and holy Jesuit, who, I suppose, was almost a saint. But these instances do not account for liquefaction on certain days, if this is the case. But the most strange phenomenon is what happens at Ravello, a village or town above Amalfi. There is the blood of St. Pantaleon. It is in a vessel amid the stonework of the Altar-it is not touched but on his feast in June it liquefies. And more, there is an excommunication against those who bring portions of the True Cross into the Church. Why? Because the blood liquefies, whenever it is brought. A person I know, not knowing the prohibition, brought in a portion, and the Priest suddenly said, who showed the blood, "Who has got the Holy Cross about him?" I tell you what was told me by a grave and religious man. It is a curious coincidence that in telling this to our Father Director here, he said, "Why, we have a portion of St. Pantaleon's blood at the Chiesa Nuova, and it is always liquid."'
After leaving Naples, Newman visited Loreto, and inspected the house of the Holy Family, which, as is known to the faithful, was transported thither, in three hops, from Palestine.
'I went to Loreto,' he wrote, 'with a simple faith, believing what I still more believed when I saw it. I have no doubt now. If you ask me why I believe it, it is because everyone believes it at Rome; cautious as they are and sceptical about some other things. I have no antecedent difficulty in the matter. He who floated the Ark on the surges of a world-wide sea, and enclosed in it all living things, who has hidden the terrestrial paradise, who said that faith might move mountains, who sustained thousands for forty years in a sterile wilderness, who transported Elias and keeps him hidden till the end, could do this wonder also.'
Here, whatever else there may be, there is certainly no trace of a desire to deceive. Could a state of mind, in fact, be revealed with more absolute transparency?
When Newman was a child he 'wished that he could believe the Arabian Nights were true'. When he came to be a man, his wish seems to have been granted.
Tract No. 90 was officially condemned by the authorities at Oxford, and in the hubbub that followed, the contending parties closed their ranks; henceforward, any compromise between the friends and the enemies of the Movement was impossible. Archdeacon Manning was in too conspicuous a position to be able to remain silent; he was obliged to declare himself, and he did not hesitate. In an archidiaconal charge, delivered within a few months of his appointment, he firmly repudiated the Tractarians. But the repudiation was not deemed sufficient, and a year later he repeated it with greater emphasis. Still, however, the horrid rumours were afloat. The "Record" began to investigate matters, and its vigilance was soon rewarded by an alarming discovery: the sacrament had been administered in Chichester Cathedral on a weekday, and 'Archdeacon Manning, one of the most noted and determined of the Tractarians, had acted a conspicuous part on the occasion'. It was clear that the only way of silencing these malevolent whispers was by some public demonstration whose import nobody could doubt. The annual sermon preached on Guy Fawkes Day before the University of Oxford seemed to offer the very opportunity that Manning required. He seized it; got himself appointed preacher; and delivered from the pulpit of St. Mary's a virulently Protestant harangue. This time there could indeed be no doubt about the matter: Manning had shouted 'No Popery!' in the very citadel of the Movement, and every one, including Newman, recognised that he had finally cut himself off from his old friends. Everyone, that is to say, except the Archdeacon himself. On the day after the sermon, Manning walked out to the neighbouring village of Littlemore, where Newman was now living in retirement with a few chosen disciples, in the hope of being able to give a satisfactory explanation of what he had done. But he was disappointed; for when, after an awkward interval, one of the disciples appeared at the door, he was informed that Mr. Newman was not at home.
With his retirement to Littlemore, Newman had entered upon the final period of his Anglican career. Even he could no longer help perceiving that the end was now only a matter of time. His progress was hastened in an agitating manner by the indiscreet activity of one of his proselytes, W. G. Ward. a young man who combined an extraordinary aptitude for a priori reasoning with a passionate devotion to Opera Bouffe. It was difficult, in fact, to decide whether the inner nature of Ward was more truly expressing itself when he was firing off some train of scholastic paradoxes on the Eucharist or when he was trilling the airs of Figaro and plunging through the hilarious roulades of the Largo al Factotum. Even Dr. Pusey could not be quite sure, though he was Ward's spiritual director. On one occasion his young penitent came to him, and confessed that a vow which he had taken to abstain from music during Lent was beginning to affect his health. Could Dr. Pusey see his way to releasing him from the vow? The Doctor decided that a little sacred music