Memoir and Letters of Francis W. Newman Part 1

Memoir and Letters of Francis W. Newman.

by Giberne Sieveking.

TO THE READER WHO UNDERSTANDS

MY DEAR READER,

Rightly understood, the two points of view, as regards Religion, of the brothers, Cardinal Newman and Francis Newman, which most separated them, would, together, have approached the realization of a great conception.

For the Cardinal, Authority was the _sine qua non_ without which there could be no real faith. Authority was the pilot, without whose steering he could not feel secure in his personal s.h.i.+p. But with Authority at the helm, his fears dispersed, his doubts removed.

"I was not ever thus.....

I loved to choose and see my path, but now Lead Thou me on!"

Over Francis Newman, dogma and the authority of the Church had no sway. He dimly discerned a religion which should move forward with men's advance in knowledge. He imagined an unformalized inward revelation which should reveal new truths to those who pa.s.sionately desired Truth above all things. And when all is said, the union of Authority given in the past, with the very real mental development which makes for spiritual progress in the present, is not antagonistic to a wise, strong breadth of view in the conception of a perfect Church.

But in both points of view, carried to extremes, there are grave perils to the man who thinks. And I find it impossible to avoid saying here that Francis Newman did not realize this risk when he refused to "ask for the old paths," and determined to "see and choose his path" alone and unaided.

We know what the endeavour to found a new church in Syria ended in. We know how, later, he wrote, held back by no reverence for revealed religion, no reverence for other men's belief in it. Many of his writings therefore are painful reading. Though from very early boyhood he had been really a keen seeker after true religion, an earnest student of the Holy Scriptures, and a deep thinker, yet, very soon after he had reached young manhood, it began to be realized by all who knew him that he was very evidently breaking away from all definite dogmatic faith. He was bent, so to speak, on inventing a new religion for himself.

Gradually every year made the spiritual breach wider between him and those who held the Christian Faith. Soon he did not hesitate to say out, in very unguarded language, what he really thought of doctrines which he knew were precious to them. Sometimes to-day, indeed, in reading his books, one comes across some statement in letter, article, or lecture flung out almost venomously; and one steps back mentally as if a spiritual hiss had whipped the air from some inimical sentence which had suddenly lifted its heretical head from amongst an otherwise quiet group of words.

At the end of life it is said that he showed signs of some return to the early faith of his boyhood. That he said, just before his death, to Rev.

Temperley Grey, who was visiting him in his last illness, "I feel Paul is less and less to me; and Christ is more and more."

And those who knew that side of him which was splendid in its untiring effort for the betterment of mankind--for the righting of wrongs to women, and others unable to achieve it for themselves--cannot but hope that the faith of earlier days was his once more, before he pa.s.sed into the silence that lies--as far as we are concerned in this world--at the back of Death.

I remember being told once, that of Stanley it was said by someone who knew him well, that she had always felt that "he believed more than he knew he did."

And when one thinks how Francis Newman looked up in faith--even though it was an absolutely undogmatic, formless faith--to a G.o.d who watched over mankind, one may hope that he too "believed more than he knew he did."

This life is only a short chapter in our existence. Personality is in its essence immortal, though not unchanging in its presentment. Some of us have many "phases of faith" even in this short existence. Some of us, like St. Paul, only two. The first, fiery in its denunciations, and persecutions and uncompromising att.i.tude towards all who differed from him as regards the Faith which afterwards, "when the scales had fallen from his eyes," he was to champion. The second, just as splendid in its enthusiasm for the doctrine he had formerly abused. Just as pa.s.sionate in righting the wrongs of the people, as once in his first phase of faith he had been in enforcing persecution and injustice upon them. By now, Newman may have gained _his_ second sight. Whatever was the shortsightedness of Francis Newman's spiritual focus, there can be no manner of doubt that _he_ was an earnest seeker after Truth, though his methods of search were sorely to be regretted, in so far as doctrinal theory was concerned, as in his judgments on his brother's career.

According to his lights he lived his life. It was a life spent always in untiring, unselfish effort for the good of his fellows. He was always in the forefront of Social Reform, of social high principle and justice. He was, at any rate, one with St. Paul--that champion of Christian Socialism --in his att.i.tude towards that larger half of mankind whose wrongs need righting. He, too, practically said by his life, "Who is weak, and _I_ am not weak? Who is afflicted, and I _burn_ not?" to avenge the injustice.

To-day, if more of Francis Newman's social views were voiced again, England might take a glad step forward. For, undoubtedly, he _had_ a message to deliver. And, equally undoubtedly, he delivered it to his generation.

This message of Social Reform sounded in men's ears fifty years ago.

In his memoir it sounds again to-day.

My very hearty thanks are due to the following persons who have most kindly helped me in this "Memoir," by lending me letters and photographs; by writing reminiscences, and giving information, etc.: Sir John Kennaway, Bart., Sir Alfred Wills, Sir Edward Fry, Mr. William de Morgan, Father Bacchus, Mr. Talfourd Ely, Mr. Winterbotham, the present Rector of Worton, Mr. Norris Mathews, Mr. George Hare Leonard, Mr. George Pearson, Miss Humphreys, Miss Nicholson, Mrs. Heather (_nee_ Wilson), Miss Bruce, Miss Toulmin Smith, Miss Gertrude Martineau, Miss Elizabeth Pearson, Mrs.

Georgina Bainsmith, sculptor, Rev. Thomas Smith, Mrs. Kingsley Tarpey, Dr.

Makalua, and many others.

I. GIBERNE SIEVEKING.

1 EXMOUTH PLACE, HASTINGS.

MEMOIR AND LETTERS OF FRANCIS W. NEWMAN

CHAPTER I

HIS ANCESTORS

Of all the influences which have most to do in the making of an individual, heredity is perhaps the greatest. It is the crucible in which the gold and dross of many generations of his ancestors are melted down and remixed in the man, who is, indeed, "a part of all" from whom he claims descent.

There is no more engrossing study than to trace back through many a century of ancestors, the various--often conflicting--elements which go to make up the character of someone whose life (without the clue given by the history of his forbears) is often a strange contradiction. Unable to understand some disability which spoils an otherwise fine personality, one looks back and there is the explanation. One's finger rests on the _raison d'etre_ of this disability. Long since it had its birth, its inauguration, in the squeeze, so to speak, into that strange crucible, of the taint, the essence, of some ancestor's moral lapses, or of the effect of his moral, mental, or physical ill-health.

Dr. Maudsley says very definitely that the faults, the disabilities, of men and women of to-day, are sometimes an undesirable inheritance. "Mental derangement in one generation is sometimes the cause of an innate deficiency, or absence of the moral sense in the succeeding generation."

I remember once hearing a London doctor strongly emphasize the need for every family to keep a careful, conscientious family record book, which from generation to generation should act as a _vade mec.u.m_--showing what failings must be fought at all costs, and what connections avoided, if we would not perpetuate disease. Such a thing, if done universally, might check many national evils in our midst to-day.

But even with no definite aim of this kind, the study of a long chain of ancestors of some great man cannot fail to be of special interest. And those of the subject of this memoir contain among their number many honourable names--names of those who have done real and unforgettable service to their country.

Francis Newman's father, John Newman, is said to have belonged to a family of small landed proprietors in Cambridges.h.i.+re, who originally came from Holland--the name having been formerly spelt "Newmann." Thus it will be seen, as I shall shortly show, that Francis Newman had Dutch blood in his veins, both on his father's and mother's side.

[Ill.u.s.tration: JOHN NEWMAN FATHER OF CARDINAL NEWMAN AND FRANCIS NEWMAN FROM AN OLD PORTRAIT. BY KIND PERMISSION OF MR. J. R. MOZLEY]

John Newman was the only son of John Newman of Lombard Street, London, and of Elizabeth Good, his wife. The arms granted the family on 15th Feb., 1663-4, were _Or, fers dancettee between 3 hearts gules_. John Newman, the father of Francis Newman, was partner in the banking house of Ramsbottom, Newman and Co. He married Jemima Fourdrinier, 29th Oct., 1799, at St.

Mary's, Lambeth. [Footnote: She died at Littlemore, Oxon, at the age of sixty-two.] In the portrait of him, which is shown in this memoir, there is a strong resemblance to his son Francis.

By this marriage there were seven children. John Henry (the future Cardinal), was the eldest. He was born 21st Feb., 1801. Charles Robert was the second son; and Francis William, the third son, was born 27th June, 1805. Harriette Elizabeth was the eldest daughter, Jemima Charlotte the second, and Mary Sophia, who was born in 1809, only lived to the age of nineteen.

Francis Newman's ancestry, on his mother's side, is proved to have reached back as far as 1575; of this one can be reasonably certain. It was then, that Henri Fourdrinier was born at Caen, in Normandy. He was made Admiral of France in later life, and crested Viscount. ARMS: _per bend argent and sable, two anchors, the upper one reversed, counterchanged._ His son was also Henri Fourdrinier. Indeed, the name "Henri" seemed like some rare jewel which was bequeathed from father to son in never-failing regularity, for there was always a "Henri" among the Fourdriniers from 1575 until 1766.

It was during the lifetime of this Henri Fourdrinier, the son of Admiral Fourdrinier, that the family fled from France to Groningen, in Holland. In all probability this flitting took place during those endless civil wars which disturbed France at that time. Possibly at the time when the heavy taxes imposed on the people made it almost impossible to live. The "Fronde" was ravaging the country too, in 1648, and for four years later.

Of course it is possible that he did not leave France until 1685, when the Revocation of the Edict of Nantes took place. But at whatever date he actually went, his reasons for going were certainly no small ones. For more than a hundred years the Huguenots--and the Fourdriniers were noted Huguenots--had found France more and more an impossible country to live in. Persecutions, ma.s.sacres, torturings pursued them relentlessly.

Thousands of French Huguenots emigrated to England, Holland, and Germany.

And great was the loss which their emigration caused to France. For they were the most intelligent and hardworking part of the French population, so that when Louis XIV drove them away, he found out, only too surely, the truth of the old proverb, that "Curses come home to roost." Trade slowly but surely forsook France. The emigrants taught their arts and manufactures to the countries where they had taken refuge; and gradually trade guided its s.h.i.+ps in their direction, and changed their course from France to Holland and Germany.

The next entry [Footnote: I quote from a copy I had made from _Miscellanea Genealogica et Heraldica_, N.S. III, 385.--_Pedigree of Fourdrinier and Grolleau_, by Rev. Dr. Lee, Vicar of All Saints, Lambeth.] is dated from Groningen, and concerns the birth of Paul Fourdrinier, 20th Dec., 1698.

Now in the _Dict. Nat. Biography_ there occurs the name of Peter Fourdrinier, of whom no mention at all is made in the _Miscellanea Genealogica et Heraldica_, amongst the record of the other Fourdriniers.

It is therefore not very clear to what branch of the family he belonged.

But as far as I can make out, he and Paul Fourdrinier seem to have come to England about 1720. Certainly, in October, 1721, the latter's marriage with Susanna Grolleau took place, as far as one can discover, in or near Wandsworth. Susanna Grolleau died in 1766, and was buried at Wandsworth.

Here, I think, a few words with regard to the Grolleau family seem to be called for.

Louis Grolleau, early in the seventeenth century, lived at Caen; and later emigrated to Groningen. To me, everything seems to point to the fact that the Fourdriniers and Grolleaus were in some way connected, either in friends.h.i.+p or relations.h.i.+p. First, we find them resident at Caen: later, at Groningen; and then again, later on still, members of both families marry at Wandsworth, and there both Paul Fourdrinier's wife and her sister, who married the son of a Captain Lloyd, are buried.

This Peter Fourdrinier mentioned by the _Dict. Nat. Biography_ seems to have been pupil to Bernard Picart, at Amsterdam, for six years. By profession he was an engraver of portraits and book ill.u.s.trations. I believe there are portraits extant engraved by him of Cardinal Wolsey and Bishop Tonstall, amongst others. There is certainly an engraving of his called _The Four Ages of Man_, after Laucret.

Some authorities believe him to have been identical with the Pierre Fourdrinier who married, in 1689, Marthe Theroude. But if this was the case, then he was not the Peter Fourdrinier who accompanied Paul to England in 1720. Other authorities, again, attribute the engravings I have just mentioned as having been the work of Paul Fourdrinier. At any rate, it is certain that Paul Fourdrinier belonged to the parish of St.