‘What was it that turned [Keble] by degrees into so prominent and so influential a person? It was the result of the action of his convictions and ideas, and still more of his character, on the energetic and fearless mind of a pupil and disciple, Richard Hurrell Froude. Froude was Keble’s pupil at Oriel, and when Keble left Oriel for his curacy at the beginning of the Long Vacation of 1823, he took Froude with him to read for his degree. He took with him ultimately two other pupils, Robert Wilberforce and Isaac Williams of Trinity. One of them, Isaac Williams, has left some reminiscences of the time, and of the terms on which the young men were with their tutor, then one of the most famous men at Oxford. They were terms of the utmost freedom. “Master is the greatest boy of them all,” was the judgment of the rustic who was gardener, groom, and parish clerk to Mr. Keble. Froude’s was a keen logical mind, not easily satisfied, contemptuous of compromises and evasions, and disposed on occasion to be mischievous and aggressive; and with Keble, as with anybody else, he was ready to dispute and try every form of dialectical experiment. But he was open to higher influences than those of logic, and in Keble he saw what subdued and won him to boundless veneration and affection. Keble won the love of the whole little society; but in Froude he had gained a disciple who was to be the mouthpiece and champion of his ideas, and who was to react on himself and carry him forward to larger enterprises and bolder resolutions than by himself he would have thought of. Froude took in from Keble all he had to communicate: principles, convictions, moral rules and standards of life, hopes, fears, antipathies. And his keenly-tempered intellect, and his determination and high courage, gave a point and an impulse of their own to Keble’s views and purposes. As things came to look darker, and dangers seemed more serious to the Church, its faith or its rights, the interchange of thought between master and disciple, in talk and in letter, pointed more and more to the coming necessity of action; and Froude at least had no objections to the business of an agitator. But all this was very gradual; things did not yet go beyond discussion; ideas, views, arguments were examined and compared; and Froude, with all his dash, felt as Keble felt, that he had much to learn about himself, as well as about books and things. In his respect for antiquity, in his dislike of the novelties which were invading Church rules and sentiments, as well as its Creeds, in his jealousy of the State, as well as in his seriousness of self-discipline, he accepted Keble’s guidance and influence more and more; and from Keble he had more than one lesson of self-distrust, more than one warning against the temptations of intellect. “Froude told me many years after,” writes one of his friends, “that Keble once, before parting with him, seemed to have something on his mind which he wished to say, but