at the Vatican, where Talbot assiduously represented him as ’the most dangerous man in England.’  When Manning, Archdeacon of Chichester, followed his example and joined the Roman Church, Newman was confronted with a still more subtle and relentless opponent, whose hostility was never relaxed till the accession of a Liberal Pope made it no longer possible to resist the bestowal of tardy honours upon a feeble octogenarian.  The recognition came in time to soothe his decline, but too late to enable him to leave his mark upon the administration of the Roman Church.

The main events in a very uneventful career are narrated at length in Mr. Ward’s volumes.  After his ‘conversion’ Newman first resided in a small community at Maryvale (Oscott) but soon left it on a journey to Rome, where he spent some time at the Collegio di Propaganda, and had a foretaste of the distrust with which Pius IX and his advisers always regarded him.  His plan at this time was to found a theological seminary at Maryvale; and in this scheme he had the support of Wiseman, the ablest Roman ecclesiastic in the United Kingdom.  But the ’Essay on Development,’ with its unscholastic language and unfamiliar line of apologetic, seriously alarmed the theologians at Rome; and Newman, accepting the first of many rebuffs, abandoned this project in favour of another.  He resolved to join the Oratorians, an order founded by St. Philip Neri, and obtained permission to modify, in his projected establishment, the rules of the Order, which, among other things, prescribed frequent floggings in public.  He visited Naples, and came back a believer in the liquefaction of the saint’s blood.  The amazing letter to Henry Wilberforce, writter from Santa Croce, shows that he was the most docile and credulous of converts.  Even the Holy House at Loreto caused him no difficulty.  ’He who floated the ark on the surges of a world-wide sea, and inclosed in it all living things, who has hidden the terrestrial paradise, who said that faith might remove mountains ... could do this wonder also.’  It ‘may have been’; ’everybody believes it in Rome’; therefore Newman ‘has no doubt’!

The new Oratory was placed by Papal brief at Birmingham.  The first members of it were his friends who had left the English Church with him.  Recruits soon came in, and branch houses were talked of.  But for many years Newman had reason to complain of neglect and want of sympathy.  He even found empty churches when he preached in London.  In conjunction with Faber, he next started a series of ‘Lives of the Saints,’ in which the most absurd ‘miracles’ were accepted without question as true.  The ‘Old Catholics,’ who had no stomach for such food, protested; and Newman, this time thoroughly irritated, had to admit another failure.  The Oratory, however, and its London offshoot under Faber were prosperous, and the churches where Newman preached were not long empty.  In 1850 we find him in better spirits.  He employed his energies in a series of clever lectures