[258] A ‘prose,’ in this pleasant sense, seems always, with Oxford men of that date, to mean a disquisition in the nature of a monologue. [259] Hurrell Froude’s first instalments of the articles embracing translations of S. Thomas à Becket’s original letters (from the Vatican Archives and other original sources) appeared in _The British Magazine_ for November, 1832, ii., 233-242, and had run on pretty regularly ever since. [260] In the theological sense. [261] William Palmer (Vigornensis, as he was locally called to distinguish him from his namesake at Magdalen College), and Newman, in lesser measure, were responsible for this Tract, numbered 15. [262] During this month Blanco White had avowed himself a Unitarian, and quitted Archbishop Whately’s house in Dublin. [263] By accident, the same adjectives had instinctively occurred in a postscript of Harriett Newman’s, written a month or two before. ‘Who can refrain from tears at the thought of that bright and beautiful Froude?’ she writes. ‘He is not expected to last long.’ [264] Coleridge’s _Memoir of John Keble_, p. 235. [265] ‘Separation,’ _Lyra Apostolica_, Beeching’s edition, p. 17. See p. 331 of this book. [266] Cholderton (Thomas Mozley’s Rectory), Oct. 3, 1839.――‘Keble’s Preface to the _Remains_ [Part II.], which awaited me here, is very good, as far as I can judge; but somehow I want the faculty of judging anything of Keble’s.’――_John Henry Newman, Letters and Correspondence to 1845._ Longmans, 1890, ii., 213, 257. [267] Lost. [268] Newman. The anonymous review appeared in _The Christian Observer_ for July, 1837, pp. 460-479. The volume bears no number. [269] Probably Henry Halford Vaughan of Christ Church, 1811-1885; the distinguished jurist; elected Fellow of Oriel in 1835; afterwards Regius Professor of Modern History. [270] Renn Dickson Hampden, D.D., 1793-1868, received in October, 1836, his famous (Dean Burgon’s adjective was ‘scandalous’) appointment by Lord Melbourne to the Regius Professorship of Divinity in the University of Oxford, against the vehement and prolonged opposition of both Low Church and High Church, to whom ‘Hampdenism’ meant nothing less than the negation of Christian doctrine and the Catholic spirit. Hampden, if not ‘Hampdenism,’ was to be greatly crippled by the Oxford Convocation of the following May.