Occasional Papers Part 12

MARK PATTISON[27]

[27]

_Guardian_, 6th August 1884.

The Rector of Lincoln, who died at Harrogate this day week, was a man about whom judgments are more than usually likely to be bia.s.sed by prepossessions more or less unconscious, and only intelligible to the mind of the judge. There are those who are in danger of dealing with him too severely. There are also those whose temptation will be to magnify and possibly exaggerate his gifts and acquirements--great as they undoubtedly were,--the use that he made of them, and the place which he filled among his contemporaries. One set of people finds it not easy to forget that he had been at one time closer than most young men of his generation to the great religious leaders whom they are accustomed to revere; that he was of a nature fully to understand and appreciate both their intellectual greatness and their moral and spiritual height; that he had shared to the full their ideas and hopes; that they, too, had measured his depth of character, and grasp, and breadth, and subtlety of mind; and that the keenest judge among them of men and of intellect had pirlud him out as one of the most original and powerful of a number of very able contemporaries. Those who remember this cannot easily pardon the lengths of dislike and hitterness to which in after life Pattison allowed himself to be carried against the cause which once had his hearty allegiance, and in which, if he had discovered, as he thought, its mistakes and its weakness, he had once recognised with all his soul the n.o.bler side. And on the other hand, the partisans of the opposite movement, into whose interests he so disastrously, as it seems to us, and so unreservedly threw himself, naturally welcomed and made the most of such an accession to their strength, and such an unquestionable addition to their literary fame.

To have detached such a man from the convictions which he had so professedly and so earnestly embraced, and to have enlisted him as their determined and implacable antagonist--to be able to point to him in him maturity and strength of his powers as one who, having known its best aspects, had deliberately despaired of religion, and had turned against its representatives the scorn and hatred of a pa.s.sionate nature, whose fires burned all the more fiercely under its cold crust of reserve and sarcasm--this was a triumph of no common order; and it might conceivably blind those who could rejoice in it to the comparative value of qualities which, at any rate, were very rare and remarkable ones.

Pattison was a man who, in many ways, did not do himself justice. As a young man, his was a severe and unhopeful mind, and the tendency to despond was increased by circ.u.mstances. There was something in the quality of his unquestionable ability which kept him for long out of the ordinary prizes of an Oxford career; in the cla.s.s list, in the higher compet.i.tion for Fellowships, he was not successful. There are those who long remembered the earnest pleading of the Latin letters which it was the custom to send in when a man stood for a Fellowship, and in which Pattison set forth his ardent longing for knowledge, and his narrow and unprosperous condition as a poor student. He always came very near; indeed, he more than once won the vote of the best judges; but he just missed the prize. To the bitter public disappointments of 1845 were added the vexations caused by private injustice and ill-treatment. He turned fiercely on those who, as he thought, had wronged him, and he began to distrust men, and to be on the watch for proofs of hollowness and selfishness in the world and in the Church.

Yet at this time, when people were hearing of his bitter and unsparing sayings in Oxford, he was from time to time preaching in village churches, and preaching sermons which both his educated and his simple hearers thought unlike those of ordinary men in their force, reality, and earnestness. But with age and conflict the disposition to harsh and merciless judgments strengthened and became characteristic. This, however, should be remembered: where he revered ho revered with genuine and unstinted reverence; where he saw goodness in which he believed he gave it ungrudging honour. He had real pleasure in recognising height and purity of character, and true intellectual force, and he maintained his admiration when the course of things had placed wide intervals between him and those to whom it had been given. His early friendships, where they could be retained, he did retain warmly and generously even to the last; he seemed almost to draw a line between them and other things in the world. The truth, indeed, was that beneath that icy and often cruel irony there was at bottom a most warm and affectionate nature, yearning for sympathy, longing for high and worthy objects, which, from the misfortunes especially of his early days, never found room to expand and unfold itself. Let him see and feel that anything was real--character, purpose, cause--and at any rate it was sure of his respect, probably of his interest. But the doubt whether it was real was always ready to present itself to his critical and suspicious mind; and these doubts grew with his years.

People have often not given Pattison credit for the love that was in him for what was good and true; it is not to be wondered at, but the observation has to be made. On the other hand, a panegyrie, like that which we reprint from the _Times_, sets too high an estimate on his intellectual qualities, and on the position which they gave him. He was full of the pa.s.sion for knowledge; he was very learned, very acute in his judgment on what his learning brought before him, very versatile, very shrewd, very subtle; too full of the truth of his subject to care about seeming to be original; but, especially in his poetical criticisms, often full of that best kind of originality which consists in seeing and pointing out novelty in what is most familiar and trite.

But, not merely as a practical but as a speculative writer, he was apt to be too much under the empire and pressure of the one idea which at the moment occupied and interested his mind. He could not resist it; it came to him with exclusive and overmastering force; he did not care to attend to what limited it or conflicted with it. And thus, with all the force and sagacity of his University theories, they were not always self-consistent, and they were often one-sided and exaggerated. He was not a leader whom men could follow, however much they might rejoice at the blows which he might happen to deal, sometimes unexpectedly, at things which they disliked. And this holds of more serious things than even University reform and reconstruction.

And next, though every competent reader must do justice to Pattison's distinction as a man of letters, as a writer of English prose, and as a critic of what is n.o.ble and excellent and what is base and poor in literature, there is a curious want of completeness, a frequent crudity and hardness, a want, which is sometimes a surprising want, of good sense and good taste, which form unwelcome blemishes in his work, and just put it down below the line of first-rate excellence which it ought to occupy. Morally, in that love of reality, and of all that is high and n.o.ble in character, which certainly marked him, he was much better than many suppose, who know only the strength of his animosities and the bitterness of his sarcasm. Intellectually, in reach, and fulness, and solidity of mental power, it may be doubted whether he was so great as it has recently been the fashion to rate him.

XXIV

PATTISON'S ESSAYS[28]

[28]

_Essays by the late Mark Pattison, sometime Rector of Lincoln College_. Collected and arranged by Henry Nettleship, M.A., Corpus Professor of Latin in the University of Oxford. _Guardian_, 1st May 1889.

This is a very interesting but a very melancholy collection of papers.

They are the remains of the work of a man of first-rate intellect, whose powers, naturally of a high order, had been diligently and wisely cultivated, whose mind was furnished in a very rare degree with all that reading, wide and critical, could give, and which embraced in the circle of its interest all that is important to human life and society.

Mr. Pattison had no vulgar standard of what knowledge is, and what goodness is. He was high, sincere, exacting, even austere, in his estimates of either; and when he was satisfied he paid honour with sometimes unexpected frankness and warmth. But from some unfortunate element in his temperament, or from the effect upon it of untoward and unkindly circ.u.mstances at those critical epochs of mental life, when character is taking its bent for good and all, he was a man in whose judgment severity--and severity expressing itself in angry scorn--was very apt to outrun justice. Longing for sympathy and not ill-fitted for it, capable of rare exertions in helping those whom he could help, he pa.s.sed through life with a reputation for cynicism which, while he certainly exhibited it, he no less certainly would, if he had known how, have escaped from. People could easily tell what would incur his dislike and opposition, what would provoke his slow, bitter, merciless sarcasm; it was never easy to tell what would satisfy him, what would attract his approval, when he could be tempted to see the good side of a thing. It must not be forgotten that he had gone through a trial to which few men are equal. He had pa.s.sed from the extreme ranks and the strong convictions of the Oxford movement--convictions of which the translation of Aquinas's _Catena Aurea_, still printed in the list of his works, is a memorial--to the frankest form of Liberal thought. As he himself writes, we cannot give up early beliefs, much less the deep and deliberate convictions of manhood, without some shock to the character. In his case the change certainly worked. It made him hate what he had left, and all that was like it, with the bitterness of one who has been imposed upon, and has been led to commit himself to what he now feels to be absurd and contemptible, and the bitterness of this disappointment gave an edge to all his work. There seems through all his criticism, powerful as it is, a tone of harshness, a readiness to take the worst construction, a sad consciousness of distrust and suspicion of all things round him, which greatly weakens the effect of his judgment. If a man will only look for the worst side, he will only find the worst side; but we feel that we act reasonably by not accepting such a teacher as our guide, however ably he may state his case. There is a want of equitableness and fairness in his stern and sometimes cruel condemnations; and yet not religion only, but the wisest wisdom of the world tells of the indispensable value of this equitableness, this old Greek virtue of [Greek: epieikeia], in our views of men and things. It is not religion only, but common sense which says that "sweetness and light," kindliness, indulgence, sympathy, are necessary for moral and spiritual health. Scorn, indignation, keenly stinging sarcasm, doubtless have their place in a world in which untruth and baseness abound and flourish; but to live on these is poison, at least to oneself.

These fierce antipathies warped his judgment in strange and unexpected ways. Among these papers is a striking one on Calvin. If any character in history might be expected to have little attraction for him it is Calvin. Dogmatist, persecutor, tyrant, the proud and relentless fanatic, who more than any one consecrated harsh narrowness in religion by cruel theories about G.o.d, what was there to recommend him to a lover of liberty who had no patience for ecclesiastical pretensions of any kind, and who tells us that Calvin's "sins against human liberty are of the deepest dye"? For if Laud chastised his adversaries with whips, Calvin chastised his with scorpions. Perhaps it is unreasonable to be suprised, yet we are taken by surprise, when we find a thinker like Mr.

Pattison drawn by strong sympathy to Calvin and setting him up among the heroes and liberators of humanity. Mr. Pattison is usually fair in details, that is, he does not suppress bad deeds or qualities in those whom he approves, or good deeds or qualities in those whom he hates: it is in his general judgments that his failing comes out. He makes no attempt to excuse the notorious features of Calvin's rule at Geneva; but Mr. Pattison reads into his character a purpose and a grandeur which place him far above any other man of his day. To recommend him to our very different ways of thinking, Mr. Pattison has the courage to allege that his interest in dogmatic theology was a subordinate matter, and that the "renovation of character," the "moral purification of humanity," was the great guiding idea of him who taught that out of the ma.s.s of human kind only a predestined remnant could possibly be saved.

It is a singular interpretation of the mind of the author of the _Inst.i.tutes_:--

The distinction of Calvin as a Reformer is not to be sought in the doctrine which now bears his name, or in any doctrinal peculiarity.

His great merit lies _in his comparative neglect of dogma. He seized the idea of reformation as a real renovation of human character_. The moral purification of humanity as the original idea of Christianity is the guiding idea of his system.... He swept away at once the sacramental machinery of material media of salvation which the middle-age Church had provided in such abundance, and which Luther frowned upon, but did not reject. He was not satisfied to go back only to the historical origin of Christianity, but would found human virtue on the eternal antemundane will of G.o.d.

Again:--

Calvin thought neither of fame or fortune. The narrowness of his views and the disinterestedness of his soul alike precluded him from regarding Geneva as a stage for the gratification of personal ambition. This abegnation of self was one great part of his success.

And then Mr. Pattison goes on to describe in detail how, governed and possessed by one idea, and by a theory, to oppose which was "moral depravity," he proceeded to establish his intolerable system of discipline, based on dogmatic grounds--meddlesome, inquisitorial, petty, cruel--over the interior of every household in Geneva. What is there fascinating, or even imposing, in such a character? It is the common case of political and religious bigots, whether Jacobin, or Puritan, or Jesuit, poor in thought and sympathy and strong in will, fixing their yoke on a society, till the plague becomes unbearable. He seeks nothing for himself and, forsooth, he makes sacrifices. But he gets what he wants, his idea carried out; and self-sacrifice is of what we care for, and not of what we do not care for. And to keep up this supposed character of high moral purpose, we are told of Calvin's "comparative neglect of dogma," of his seizing the idea of a "real reformation of human character," a "moral purification of humanity," as the guiding idea of his system. Can anything be more unhistorical than to suggest that the father and source of all Western Puritan theology "neglected dogma," and was more of a moralist than a divine? It is not even true that he "swept away at once the sacramental machinery" of mediaeval and Lutheran teaching; Calvin writes of the Eucharist in terms which would astonish some of his later followers. But what is the reason why Mr. Pattison attributes to the historical Calvin so much that does not belong to him, and, in spite of so much that repels, is yet induced to credit him with such great qualities? The reason is to be found in the intense antipathy with which Mr. Pattison regarded what he calls "the Catholic reaction" over Europe, and in the fact that undoubtedly Calvin's system and influence was the great force which resisted both what was bad and false in it, and also what was good, true, generous, humane. Calvinism opposed the "Catholic reaction"

point-blank, and that was enough to win sympathy for it, even from Mr.

Pattison.

The truth is that what Popery is to the average Protestant, and what Protestant heresy is to the average Roman Catholic, the "Catholic reaction," the "Catholic revival" in the sixteenth and seventeenth centuries and in our own, is to Mr. Pattison's final judgment. It was not only a conspiracy against human liberty, but it brought with it the degradation and ruin of genuine learning. It is the all-sufficing cause and explanation of the mischief and evil doings which he has to set before us. Yet after the violence, the ignorance, the injustice, the inconsistencies of that great ecclesiastical revolution which we call by the vague name of Reformation, a "Catholic reaction" was inevitable.

It was not conceivable that common sense and certain knowledge would submit for ever to be overcrowed by the dogmas and a.s.sertions of the new teachers. Like other powerful and wide and strongly marked movements, like the Reformation which it combated, it was a very mixed thing. It produced some great evils and led to some great crimes. It started that fatal religious militia, the Jesuit order, which, notwithstanding much heroic self-sacrifice, has formed a permanent bar to all possible reunion of Christendom, has fastened its yoke on the Papacy itself, and has taught the Church, as a systematic doctrine, to put its trust in the worst expedients of human policy. The religious wars in France and Germany, the relentless ma.s.sacres of the Low Countries and the St. Bartholomew, the consecration of treason and conspiracy, were, without doubt, closely connected with the "Catholic reaction." But if this great awakening and stimulating influence raised new temptations to human pa.s.sion and wickedness, it was not only in the service of evil that this new zeal was displayed. The Council of Trent, whatever its faults, and it had many, was itself a real reformation.

The "Catholic revival" meant the rekindling of earnest religion and care for a good life in thousands of souls. If it produced the Jesuits, it as truly produced Port Royal and the Benedictines. Europe would be indeed greatly the poorer if it wanted some of the most conspicuous products of the Catholic revival.

It is Mr. Pattison's great misfortune that through obvious faults of temper he has missed the success which naturally might have seemed a.s.sured to him, of dealing with these subjects in a large and dispa.s.sionate way. Scholar, thinker, student as he is, conversant with all literature, familiar with books and names which many well-read persons have never heard of, he has his bitter prejudices, like the rest of us, Protestants or Catholics; and what he hates is continually forcing itself into his mind. He tells, with great and pathetic force, the terrible story of the judicial murder of Calas at Toulouse, and of Voltaire's n.o.ble and successful efforts to bring the truth to light, and to repair, as far as could be repaired, its infamous injustice. It is a story which shows to what frightful lengths fanaticism may go in leading astray even the tribunals of justice. But unhappily the story can be paralleled in all times of the world's history; and though the Toulouse mob and Judges were Catholics, their wickedness is no more a proof against the Catholic revival than t.i.tus Oates and the George Gordon riots are against Protestantism, or the Jacobin tribunals against Republican justice. But Mr. Pattison cannot conclude his account without an application. Here you have an example of what the Catholic revival does. It first breaks Calas on the wheel; and then, because Voltaire took up his cause, it makes modern Frenchmen, if they are Catholics, believe that Calas deserved it:--

It is part of that general Catholic revival which has been working for some years, and which like a fog is spreading over the face of opinion.... The memory of Calas had been vindicated by Voltaire and the Encyclopedists. That was quite enough for the Catholics....

It is the characteristic of Catholicism that it supersedes reason, and prejudges all matters by the application of fixed principles.

It is no use that M. Coquerel flatters himself that he has set the matter at rest. He flatters himself in vain; he ought to know his Catholic countrymen better:--

We have little doubt that as long as the Catholic religion shall last their little manuals of falsified history will continue to repeat that Jean Calas murdered his son because he had become a convert to the Catholic faith.

Are little manuals of falsified history confined only to one set of people? Is not John Foxe still proof against the a.s.saults of Dr. Maitland? The habit of _a priori_ judgments as to historical facts is, as Mr. Pattison truly says, "fatal to truth and integrity." It is most mischievous when it a.s.sumes a philosophic gravity and warps the criticism of a distinguished scholar.

This fixed habit of mind is the more provoking because, putting aside the obtrusive and impertinent injustice to which it leads, Mr.

Pattison's critical work is of so high a character. His extensive and accurate reading, the sound common sense with which he uses his reading, and the modesty and absence of affectation and display which seem to be a law of his writing, place him very high. Perhaps he believes too much in books and learning, in the power which they exert, and what they can do to enable men to reach the higher conquests of moral and religious truth--perhaps he forgets, in the amplitude of his literary resources, that behind the records of thought and feeling there are the living mind and thought themselves, still clothed with their own proper force and energy, and working in defiance of our attempts to cla.s.sify, to judge, or to explain: that there are the real needs, the real destinies of mankind, and the questions on which they depend--of which books are a measure indeed, but an imperfect one. As an instance, we might cite his "Essay on the Theology of Germany"--elaborate, learned, extravagant in its praise and in its scorn, full of the satisfaction of a man in possession of a startling and little known subject, but with the contradictions of a man who in spite of his theories believes more than his theories. But, as a student who deals with books and what books can teach, it is a pleasure to follow him; his work is never slovenly or superficial; the reader feels that he is in the hands of a man who thoroughly knows what he is talking about, and both from conscience and from disposition is anxious above all to be accurate and discriminative. If he fails, as he often seems to us to do, in the justice and balance of his appreciation of the phenomena before him, if his statements and generalisations are crude and extravagant, it is that pa.s.sion and deep aversions have overpowered the natural accuracy of his faculty of judgment.

The feature which is characteristic in all his work is his profound value for learning, the learning of books, of doc.u.ments, of all literature. He is a thinker, a clear and powerful one; he is a philosopher, who has explored the problems of abstract science with intelligence and interest, and fully recognises their importance; he has taken the measure of the political and social questions which the progress of civilisation has done so little to solve; he is at home with the whole range of literature, keen and true in observation and criticism; he has strongly marked views about education, and he took a leading part in the great changes which have revolutionised Oxford. He is all this; but beyond and more than all this he is a devotee of learning, as other men are of science or politics, deeply penetrated with its importance, keenly alive to the neglect of it, full of faith in the services which it can render to mankind, fiercely indignant at what degrades, or supplants, or enfeebles it. Learning, with the severe and bracing discipline without which it is impossible, learning embracing all efforts of human intellect--those which are warning beacons as well those which have elevated and enlightened the human mind--is the thing which attracts and satisfies him as nothing else does; not mere soulless erudition, but a great supply and command of varied facts, marshalled and turned to account by an intelligence which knows their use. The absence of learning, or the danger to learning, is the keynote of a powerful but acrid survey of the history and prospects of the Anglican Church, for which, in spite of its one-sidedness and unfairness, Churchmen may find not a little which it will be useful to lay to heart. Dissatisfaction with the University system, in its provision for the encouragement of learning and for strengthening and protecting its higher interests, is the stimulus to his essay on Oxford studies, which is animated with the idea of the University as a true home of real learning, and is full of the hopes, the animosities, and, it may be added, the disappointments of a revolutionary time. He exults over the destruction of the old order; but his ideal is too high, he is too shrewd an observer, too thorough and well-trained a judge of what learning really means, to be quite satisfied with the new.

The same devotion to learning shows itself in a feature of his literary work, which is almost characteristic--the delight which he takes in telling the detailed story of the life of some of the famous working scholars of the sixteenth and seventeenth centuries. These men, whose names are known to the modern world chiefly in notes to cla.s.sical authors, or occasionally in some impertinent sneer, he likes to contemplate as if they were alive. To him they are men with individual differences, each with a character and fortunes of his own, sharers to the full in the struggles and vicissitudes of life. He can appreciate their enormous learning, their unwearied labour, their sense of honour in their profession; and the editor of texts, the collator of various readings and emendations, the annotator who to us perhaps seems but a learned pedant appears to him as a man of sound and philosophic thought, of enthusiasm for truth and light--perhaps of genius--a man, too, with human affections and interests, with a history not devoid of romance. There is something touching in Mr. Pattison's affection for those old scholars, to whom the world has done scant justice. His own chief literary venture was the life of one of the greatest of them, Isaac Casaubon. We have in these volumes sketches, not so elaborate, of several others, the younger Scaliger, Muretus, Huet, and the great French printers, the Stephenses; and in these sketches we are also introduced to a number of their contemporaries, with characteristic observations on them, implying an extensive and first-hand knowledge of what they were, and an acquaintance with what was going on in the scholar world of the day. The most important of these sketches is the account of Justus Scaliger. There is first a review article, very vigorous and animated. But Mr. Pattison had intended a companion volume to his Casaubon; and of this, which was never completed, we have some fragments, not equal in force and compactness to the original sketch.

But sketch and fragments together present a very vivid picture of this remarkable person, whose temper and extravagant vanity his biographer admits, but who was undoubtedly a marvel both of knowledge and of the power to use it, and to whom we owe the beginning of order and system in chronology. Scaliger was to Mr. Pattison the type of the real greatness of the scholar, a greatness not the less real that the world could hardly understand it. He certainly leaves Scaliger before us, with his strange ways of working, his hold of the ancient languages as if they were mother tongues, his pride and slashing sarcasm, and his absurd claim of princely descent, with lineaments not soon forgotten; but it is amusing to meet once more, in all seriousness, Mr. Pattison's _bete noire_ of the Catholic reaction, in the quarrels between Scaliger and some shallow but clever and scurrilous Jesuits, whom he had provoked by exposing the False Decretals and the False Dionysius, and who revenged themselves by wounding him in his most sensitive part, his claim to descent from the Princes of Verona. Doubtless the religious difference envenomed the dispute, but it did not need the "Catholic reaction" to account for such ign.o.ble wrangles in those days.

These remains show what a historian of literature we have lost in Mr.

Pattison. He was certainly capable of doing much more than the specimens of work which he has left behind; but what he has left is of high value. Wherever the disturbing and embittering elements are away, it is hard to say which is the more admirable, the patient and sagacious way in which he has collected and mastered his facts, or the wise and careful judgment which he pa.s.ses on them. We hear of people being spoilt by their prepossessions, their party, their prejudices, the necessities of their political and ecclesiastical position; Mr.

Pattison is a warning that a man may claim the utmost independence, and yet be maimed in his power of being just and reasonable by other things than party. As it is, he has left us a collection of interesting and valuable studies, disastrously and indelibly disfigured by an implacable bitterness, in which he but too plainly found the greatest satisfaction.

Mr. Pattison used in his later years to give an occasional lecture to a London audience. One of the latest was one addressed, we believe, to a cla.s.s of working people on poetry, in which he dwelt on its healing and consoling power. It was full of Mr. Pattison's clearness and directness of thought, and made a considerable impression on some who only knew it from an abstract in the newspapers; and it was challenged by a working-man in the _Pall Mall Gazette_, who urged against it with some power the argument of despair. Perhaps the lecture was not written; but if it was, and our recollection of it is at all accurate, it was not unworthy of a place in this collection.

XXV

BISHOP FRAZER[29]

[29]

_Guardian_, 28th October 1885.

Every one must be deeply touched by the Bishop of Manchester's sudden, and, to most of us, unexpected death; those not the least who, unhappily, found themselves in opposition to him in many important matters. For, in spite of much that many people must wish otherwise in his career as Bishop, it was really a very remarkable one. Its leading motive was high and genuine public spirit, and a generous wish to be in full and frank sympathy with all the vast ma.s.ses of his diocese; to put himself on a level with them, as man with man, in all their interests, to meet them fearlessly and heartily, to raise their standard of justice and large-heartedness by showing them that in their life of toil he shared the obligation and the burden of labour, and felt bound by his place to be as unsparing and unselfish a worker as any of his flock. Indeed, he was as original as Bishop Wilberforce, though in a different direction, in introducing a new type and ideal of Episcopal work, and a great deal of his ideal he realised. It is characteristic of him that one of his first acts was to remove the Episcopal residence from a mansion and park in the country to a house in Manchester. There can be no doubt that he was thoroughly in touch with the working cla.s.ses in Lancashire, in a degree to which no other Bishop, not even Bishop Wilberforce, had reached. There was that in the frankness and boldness of his address which disarmed their keen suspicion of a Bishop's inevitable a.s.sumption of superiority, and put them at their ease with him. He was always ready to meet them, and to speak off-hand and unconventionally, and as they speak, not always with a due foresight of consequences or qualifications. If he did sometimes in this way get into a sc.r.a.pe, he did not much mind it, and they liked him the better for it. He was perfectly fearless in his dealings with them; in their disputes, in which he often was invited to take a part, he took the part which seemed to him the right one, whether or not it might be the unpopular one. Very decided, very confident in his opinions and the expression of them, there yet was apparent a curious and almost touching consciousness of a deficiency in some of the qualities--knowledge, leisure, capacity for the deeper and subtler tasks of thought--necessary to give a strong speaker the sense of being on sure ground. But he trusted to his manly common sense; and this, with the populations with which he had to deal, served him well, at least in the main and most characteristic part of his work.

And for his success in this part of his work--in making the crowds in Manchester feel that their Bishop was a man like themselves, quite alive to their wants and claims and feelings, and not so unlike them in his broad and strong utterances--his Episcopate deserves full recognition and honour. He set an example which we may hope to see followed and improved upon. But unfortunately there was also a less successful side. He was a Bishop, an overseer of a flock of many ways of life and thought, a fellow-worker with them, sympathetic, laborious, warm-hearted. But he was also a Bishop of the Church of Christ, an inst.i.tution with its own history, its great truths to keep and deliver, its characteristic differences from the world which it is sent to correct and to raise to higher levels than those of time and nature.

There is no reason why this side of the Episcopal office should not be joined to that in which Bishop Frazer so signally excelled. But for this part of it he was not well qualified, and much in his performance of it must be thought of with regret. The great features of Christian truth had deeply impressed him; and to its lofty moral call he responded with conviction and earnestness. But an acquaintance with what he has to interpret and guard which may suffice for a layman is not enough for a Bishop; and knowledge, the knowledge belonging to his profession, the deeper and more varied knowledge which makes a man competent to speak as a theologian, Bishop Frazer did not possess. He rather disbelieved in it, and thought it useless, or, it might be, mischievous. He resented its intrusion into spheres where he could only see the need of the simplest and least abstruse language. But facts are not what we may wish them, but what they are; and questions, if they are asked, may have to be answered, with toil, it may be, and difficulty, like the questions, a.s.suredly not always capable of easy and transparent statement, of mathematical or physical science; and unless Christianity is a dream and its history one vast delusion, such facts and such questions have made what we call theology. But to the Bishop's practical mind they were without interest, and he could not see how they could touch and influence living religion. And did not care to know about them; he was impatient, and even scornful, when stress was laid on them; he was intolerant when he thought they competed with the immediate realities of religion. And this want of knowledge and of respect for knowledge was a serious deficiency. It gave sometimes a tone of thoughtless flippancy to his otherwise earnest language. And as he was not averse to controversy, or, at any rate, found himself often involved in it, he was betrayed sometimes into a.s.sertions and contradictions of the most astounding inaccuracy, which seriously weakened his authority when he was called upon to accept the responsibility of exerting it.

Partly for this reason, partly from a certain vivacity of temper, he certainly showed himself, in spite of his popular qualities, less equal than many others of his brethren to the task of appeasing and a.s.suaging religious strife. The difficulties in Manchester were not greater than in other dioceses; there was not anything peculiar in them; there was nothing but what a patient and generous arbiter, with due knowledge of the subject, might have kept from breaking out into perilous scandals.

Unhappily he failed; and though he believed that he had only done his duty, his failure was a source of deep distress to himself and to others. But now that he has pa.s.sed away, it is but bare justice to say that no one worked up more conscientiously to his own standard. He gave himself, when he was consecrated, ten or twelve years of work, and then he hoped for retirement. He has had fifteen, and has fallen at his post. And to the last, the qualities which gave his character such a charm in his earlier time had not disappeared. There seemed to be always something of the boy about him, in his simplicity, his confiding candour and frankness with his friends, his warm-hearted and kindly welcome, his mixture of humility with a sense of power. Those who can remember him in his younger days still see, in spite of all the storms and troubles of his later ones, the image of the undergraduate and the young bachelor, who years ago made a start of such brilliant promise, and who has fulfilled so much of it, if not all. These things at any rate lasted to the end--his high and exacting sense of public duty, and his unchanging affection for his old friends.

XXVI