Charles Kingsley's Review of Froude

While preparing the post about Charles Kingsley and his dispute with then Father John Henry Newman, I read through his review of James Anthony Froude's History of England from the Fall of Cardinal Wolsey to the Death of Queen Elizabeth--the review in Macmillan's in whice he made his accusation of dishonesty against Newman and Catholic priests in general.

The editors certainly did not have any word limit. Here's a sample of the opening of the review--Kingsley takes a long time even to get to the book he is reviewing--and he introduces the theme of Catholic dishonesty early on, casting doubt on Father John Lingard's honesty reading or quoting the documents he referenced:

There appeared a few years since a 'Comic History of England,' duly caricaturing and falsifying all our great national events, and representing the English people, for many centuries back, as a mob of fools and knaves, led by the nose in each generation by a few arch-fools and arch-knaves. Some thoughtful persons regarded the book with utter contempt and indignation; it seemed to them a crime to have written it; a proof of 'banausia,' as Aristotle would have called it, only to be outdone by the writing a 'Comic Bible.' After a while, however, their indignation began to subside; their second thoughts, as usual, were more charitable than their first; they were not surprised to hear that the author was an honest, just, and able magistrate; they saw that the publication of such a book involved no moral turpitude; that it was merely meant as a jest on a subject on which jesting was permissible, and as a money speculation in a field of which men had a right to make money; while all which seemed offensive in it was merely the outcome, and as it were apotheosis, of that method of writing English history which has been popular for nearly a hundred years. 'Which of our modern historians,' they asked themselves, 'has had any real feeling of the importance, the sacredness, of his subject?--any real trust in, or respect for, the characters with whom he dealt? Has not the belief of each and all of them been the same--that on the whole, the many always have been fools and knaves; foolish and knavish enough, at least, to become the puppets of a few fools and knaves who held the reins of power? Have they not held that, on the whole, the problems of human nature and human history have been sufficiently solved by Gibbon and Voltaire, Gil Blas and Figaro; that our forefathers were silly barbarians; that this glorious nineteenth century is the one region of light, and that all before was outer darkness, peopled by 'foreign devils,' Englishmen, no doubt, according to the flesh, but in spirit, in knowledge, in creed, in customs, so utterly different from ourselves that we shall merely show our sentimentalism by doing aught but laughing at them? On what other principle have our English histories as yet been constructed, even down to the children's books, which taught us in childhood that the history of this country was nothing but a string of foolish wars, carried on by wicked kings, for reasons hitherto unexplained, save on that great historic law of Goldsmith's by which Sir Archibald Alison would still explain the French Revolution -

'The dog, to serve his private ends,
Went mad, and bit the man?'

It will be answered by some, and perhaps rather angrily, that these strictures are too sweeping; that there is arising, in a certain quarter, a school of history books for young people of a far more reverent tone, which tries to do full honour to the Church and her work in the world. Those books of this school which we have seen, we must reply, seem just as much wanting in real reverence for the past as the school of Gibbon and Voltaire. It is not the past which they reverence, but a few characters or facts eclectically picked out of the past, and, for the most part, made to look beautiful by ignoring all the features which will not suit their preconceived pseudo-ideal. There is in these books a scarcely concealed dissatisfaction with the whole course of the British mind since the Reformation, and (though they are not inclined to confess the fact) with its whole course before the Reformation, because that course was one of steady struggle against the Papacy and its anti-national pretensions. They are the outcome of an utterly un-English tone of thought; and the so-called 'ages of faith' are pleasant and useful to them, principally because they are distant and unknown enough to enable them to conceal from their readers that in the ages on which they look back as ideally perfect a Bernard and a Francis of Assisi were crying all day long--'O that my head were a fountain of tears, that I might weep for the sins of my people!' Dante was cursing popes and prelates in the name of the God of Righteousness; Boccaccio and Chaucer were lifting the veil from priestly abominations of which we now are ashamed even to read; and Wolsey, seeing the rottenness of the whole system, spent his mighty talents, and at last poured out his soul unto death, in one long useless effort to make the crooked straight, and number that which had been weighed in the balances of God, and found for ever wanting. To ignore wilfully facts like these, which were patent all along to the British nation, facts on which the British laity acted, till they finally conquered at the Reformation, and on which they are acting still, and will, probably, act for ever, is not to have any real reverence for the opinions or virtues of our forefathers; and we are not astonished to find repeated, in such books, the old stock calumnies against our lay and Protestant worthies, taken at second-hand from the pages of Lingard. In copying from Lingard, however,this party has done no more than those writers have who would repudiate any party--almost any Christian--purpose. Lingard is known to have been a learned man, and to have examined many manuscripts which few else had taken the trouble to look at; so his word is to be taken, no one thinking it worth while to ask whether he has either honestly read or honestly quoted the documents. It suited the sentimental and lazy liberality of the last generation to make a show of fairness by letting the Popish historian tell his side of the story, and to sneer at the illiberal old notion that gentlemen of his class were given to be rather careless about historic truth when they had a purpose to serve thereby; and Lingard is now actually recommended as a standard authority for the young by educated Protestants, who seem utterly unable to see that, whether the man be honest or not, his whole view of the course of British events since Becket first quarrelled with his king must be antipodal to their own; and that his account of all which has passed for three hundred years since the fall of Wolsey is most likely to be (and, indeed, may be proved to be) one huge libel on the whole nation, and the destiny which God has marked out for it.


There is, indeed, no intrinsic cause why the ecclesiastical, or pseudo-Catholic, view of history should, in any wise, conduce to a just appreciation of our forefathers. For not only did our forefathers rebel against that conception again and again, till they finally trampled it under their feet, and so appear, prima facie, as offenders to be judged at its bar; but the conception itself is one which takes the very same view of nature as that cynic conception of which we spoke above. Man, with the Romish divines, is, ipso facto, the same being as the man of Voltaire, Le Sage, or Beaumarchais; he is an insane and degraded being, who is to be kept in order, and, as far as may be, cured and set to work by an ecclesiastical system; and the only threads of light in the dark web of his history are clerical and theurgic, not lay and human. Voltaire is the very experimentum crucis of this ugly fact. European history looks to him what it would have looked to his Jesuit preceptors, had the sacerdotal element in it been wanting; what heathen history actually did look to them. He eliminates the sacerdotal element, and nothing remains but the chaos of apes and wolves which the Jesuits had taught him to believe was the original substratum of society. The humanity of his history--even of his 'Pucelle d'Orleans,--is simply the humanity of Sanchez and the rest of those vingtquatre Peres who hang gibbeted forever in the pages of Pascal. He is superior to his teachers, certainly, in this, that he has hope for humanity on earth; dreams of a new and nobler life for society, by means of a true and scientific knowledge of the laws of the moral and material universe; in a word, he has, in the midst of all his filth and his atheism, a faith in a righteous and truth-revealing God, which the priests who brought him up had not. Let the truth be spoken, even though in favour of such a destroying Azrael as Voltaire. And what if his primary conception of humanity be utterly base? Is that of our modern historians so much higher? Do Christian men seem to them, on the whole, in all ages, to have had the spirit of God with them, leading them into truth, however imperfectly and confusedly they may have learnt his lessons?

Have they ever heard with their ears, or listened when their fathers have declared unto them, the noble works which God did in their days, and in the old time before them? Do they believe that the path of Christendom has been, on the whole, the path of life and the right way, and that the living God is leading her therein? Are they proud of the old British worthies? Are they jealous and tender of the reputation of their ancestors? Do they believe that there were any worthies at all in England before the steam-engine and political economy were discovered? Do their conceptions of past society and the past generations retain anything of that great thought which is common to all the Aryan races--that is, to all races who have left aught behind them better than mere mounds of earth--to Hindoo and Persian, Greek and Roman, Teuton and Scandinavian, that men are the sons of the heroes, who were the sons of God? Or do they believe that for civilised people of the nineteenth century it is as well to say as little as possible about ancestors who possessed our vices without our amenities, our ignorance without our science; who were bred, no matter how, like flies by summer heat, out of that everlasting midden which men call the world, to buzz and sting their foolish day, and leave behind them a fresh race which knows them not, and could win no honour by owning them, and which owes them no more than if it had been produced, as midden-flies were said to be of old, by some spontaneous generation?

It is clear from these excerpts how much the Oxford Movement and the resurgence of Catholicism disturbed Kingsley. Kingsley would have rejoiced at the arrest of Arthur Tooth and certainly feared the Popish ritual favored by the High Church Anglo-Catholics, because it undermined British independence from the Papacy's "anti-national pretensions". He descries a foolish sense of fairness in recognizing a "Papist" interpretation of English History and welcomes Froude's history that places the English Reformation firmly at the center of what makes England England in the nineteenth century and confirms her peoples' exceptional national pride. The myth of England as an Empire that Cromwell and Henry placed in those Parliamentary Acts to place the monarch at the apex of the Church in England is in Kingsley's very fiber of being.