‘… To get at Newman, a friend had to appeal to him through the imagination; … indeed, one of the friends whom we shall have before us, did actually, though indirectly, influence Newman’s action at so many points in his career that if we omitted a sketch of him here, we should have to be constantly digressing for explanations afterwards. The three friends are: Edward Bouverie Pusey, John Keble, and, as a climax in respect of influence, Richard Hurrell Froude…. Froude’s opinions, [Newman] says, arrested him, even when they did not gain his consent…. In all these beliefs [enumerated in the _Apologia_] Froude certainly preceded, and evidence will hereafter clearly prove that he also led, the friend who had been gradually disengaging himself from the Evangelical School. Even in other matters where, at first, Newman and he differed, Newman, in the end, came round to him. Froude was “powerfully drawn to the Mediæval Church,” Newman to the Primitive; but the Mediæval finally triumphed. He set no great store on theological detail, nor on the writings of the Fathers, but “took an eager courageous view of things as a whole.”[372] Omit “courageous,” perhaps also the “eager,” and the sentence will describe the nature of Newman’s final decision. He, too, took “things as a whole”: it was the personified majesty of the vision of Rome that ultimately took him captive. Recognising the difficulty of enumerating all the additions to his creed which Newman derived from a friend to whom he owed so much, the _Apologia_ selects four: admiration for Rome, dislike of the Reformation, devotion to the Blessed Virgin, belief in the Real Presence. But there is perhaps not one in the long list of Froude’s other opinions [on sacerdotal power, ecclesiastical liberty, acceptance of tradition, the intrinsic excellence of virginity, miraculous interferences, delight in the Saints, and the principle of penance and mortification: see the passage in the _Apologia_] in which his influence on Newman is not perceptible. If not first planted, some of them were at all events “fixed deep,” and firmly rooted, by the friend who had previously received them. If, therefore, we would understand Newman’s development, we should spare no trouble in attempting to understand that one of all his friends who is shown by evidence, direct and indirect, to have contributed most to it. For this purpose all the more pains are needed, because the very friends who loved him best dealt somewhat hardly with his reputation. In his literary _Remains_, they gave to the world the most secret records of his private life, in which, besides hinting at deeper “vilenesses,” he sets down in detail, with unflinching severity, if not with exaggeration, the very smallest infirmities of will and deed. The _Apologia_ speaks of “the gentleness and tenderness of nature, the playfulness, the free elastic force and graceful versatility of mind, and the patient winning considerateness in discussion which endeared