In 1832 the 61-year old Sir Walter Scott lay dying at his Abbotsford Estate on the river Tweed in southern Scotland. John Henry Newman recalled that


In 1842 John Gibson Lockhart's MEMOIRS OF SIR WALTER SCOTT "brought more tears" to Newman's eyes than had any other book. To Newman, Scott seemed  "an instrument in the hands of Providence for the revival of Catholicity."

You know very well Newman of Oxford. Today learn more of Scott of Abbotsford whom Newman revered.

Is there anyone who more greatly admires or makes better use of the poems and novels of Sir Walter Scott than did John Henry Newman?

Newman, was born a London Cockney February 21, 1801. In that year Walter Scott fathered a son, Walter, and moved to a new house in Edinburgh. In 1820 The eldest of his four children, Charlotte Sophia Scott (1799-1837), married John Gibson Lockhart. She thereby forged the first link in what would become a personal chain of memory between Scott and Newman.

In 1805 Scott took Europe by storm with his eerie narrative, "The Lay of the Last Minstrel." John Henry might have been four when he heard his mother and Aunt Betsy Newman reading The Lay's opening lines: 


In 1806 John Henry was five years old and already literate. When seven or eight, the boy may even have read for himself or heard mother, aunt or grandmother intoning Scott's MARMION (1808) with its future-heavy lines,


In 1814, aged 43, Walter Scott published WAVERLEY, his first of 27 novels.

From that year on, young John Henry read Walter's anonymous "Waverley novels" as soon as each rolled off the press. Later, Newman, both as Anglican and Catholic, sprinkled Scott through letters and essays. Fifty-seven years after WAVERLEY, Sir Walter Scott, Baronet, was finally no longer in vogue, and Newman reluctantly conceded that boys in his Birmingham school "know very little about" Sir Walter adding, "It has been a trouble to me that his works seemed to be so forgotten now."  ⁽²⁾

Both Newman the Anglican and Newman the Catholic (after October 9, 1845) credited Coleridge, Wordsworth and Scott with softening the United Kingdom's anti-Roman heart. For those writers had made it both pleasant and socially acceptable for their countrymen to be fairer to the pre-Reformation Catholic dimension of 19th Century British Christianity. Readers found in the poetic visions of these Romantic writers something they urgently needed which only Catholicism could completely satisfy.

Newman learned Scott primarily by reading him. But he also walked a second, more personal path toward "the Wizard of the North." 

In 1847 Newman's friend James Robert Hope married Sir Walter Scott's granddaughter Charlotte, daughter of Sophia Scott and John Gibson Lockhart. Later, through his wife's inheritance, Hope became master and then restorer of Scott's neglected "Conundrum Castle,"  Abbotsford, sprawling across 1,110 acres on the river Tweed. He also changed his family name to Hope-Scott.

Thereafter when Newman thought of James Hope-Scott he might also recall the family and the person of Sir Walter Scott, Bart. Thanks to James and Charlotte, John Henry interacted either through their writings or face-to-face with three generations of Sir Walter's descendants or in-laws.



    A. How Newman's knowledge of Scott through reading was bolstered by personal connections to Sir Walter;

    B. The flavor of what Newman read, remembered and drew upon from Scott;

    and

    C.  Why Newman saw Scott as one of God's Protestant Instruments for re-Catholicizing Britain.



Here is the historical setting.


From 1730 to 1800 Edinburgh was the laboratory of the Scottish Enlightenment, a brief era "crowded with genius," often compared to Periclean Athens and Medici Florence. Scotsmen of that period include James Boswell, Robert Burns, David Hume, Francis Hutcheson, Thomas Reid and James Watt. ⁽³⁾

In Edinburgh on August 15, 1771 was born Walter Scott. Eighteen months later polio lamed young "Wattie's" right leg. But he grew tall, an outdoorsman, horseman and, like Newman, a great hiker, though requiring a stick. His lawyer father and well-read mother, daughter of a professor of medicine at Edinburgh University, raised the youngster in a loving but rigorously Presbyterian, Bible-revering home. His memory was prodigious, his love of family, Clan Scott and border lore boundless.

On Christmas Eve 1797 in Carlisle Cathedral, England, Walter married a vivacious French woman, Charlotte Carpentier, born Charpentier. Thenceforth he worshipped in the tiny non-established Scottish Episcopal Church. Accepting a hereditary knighthood and baronetcy in 1818, Sir Walter Scott was made both insolvent and a widower in 1826. In 1827 at a public dinner he finally admitted that he it was who had published so many novels as the anonymous "Author of Waverley."

Scott was a university educated lawyer, Principal Clerk to the Edinburgh Court of Session and for three decades Sheriff-Deputy (Judge) of Selkirkshire on the Tweed. He is remembered and read as the author of 27 prose romances and six long narrative poems and for having invented the historical novel.
 
Sir Walter was gravely ill for months. He died on September 21, 1832 aged 61 on his 1,000 acre border estate. At his bedside was daughter Sophia's husband, John Gibson Lockhart, lawyer and novelist. Lockhart read aloud the Bible, Latin prayers and hymns requested by the dying Laird. The last words which Lockhart and the family heard faintly spoken by Sir Walter Scott were from the Stabat Mater. ⁽⁴⁾

Scott lies beside his wife Charlotte at ruined Dryburgh Abbey, in Scotland's eastern lowlands. As his careers in the law and literature prospered, Sir Walter poured very large earnings into enlarging and transforming Abbotsford. He intended that estate to stand and prosper for centuries as the permanent seat of his recently knighted branch of the ancient lowland Clan Scott. Sadly, in October 2004, only five generations later, the last direct descendant of Scott to inhabit Abbotsford, Dame Jean Maxwell-Scott, died, aged 80. Dame Jean was Sir Walter's unmarried great-great-great-granddaughter. Like all of the last three generations of Scott's Roman Catholic descendants, she worked to keep alive the connections between the Laird, Abbotsford and John Henry Newman.



Until shortly before the Catholicizing Oxford Movement of 1833 Sir Walter Scott and Reverend John Henry Newman shared one conviction: Roman Catholicism was not good for Britain. Newman said in 1829: "I am anti-Catholic in principle."  ⁽⁵⁾  There were other similarities: both men were serious Christians who moved from one denomination to another, enormously well read, with many friends, and producers of a vast output of writing. Both worked at great speed for long days on end. Both were tormented by illnesses.

Otherwise the two were different. Walter was a married layman, 29 years older than celibate John Henry, personally unacquainted, and on record as a lifelong foe of superstitious Rome. How then could the Laird's Protestant convictions, his love of drink and fun, romantic works of fiction and his lowland Scottish family, only recently knighted, possibly intersect with Newman the ascetic priest, an Englishman with no strong ties to Scotland?

Yet it is a fact that In 1870 Newman told James Hope-Scott that he has "ever" had a "devotion" to Walter Scott -- whose poetry he had first heard over six decades earlier.

There are two sorts of links between Newman and Scott.

First, and more importantly, Newman read and loved Scott's work. Less substantive were contingent but reinforcing personal ties leading the priest back in memory to Sir Walter through Scott's granddaughter and great-granddaughter whom Newman knew in person. If ever Father Newman was tempted to forget Sir Walter Scott, these growing personal ties made that impossible.


The foundation of the inter-generational Scott-Newman relationship was laid in 1820 when Sir Walter's eldest daughter Sophia Scott married a brilliant, creative Scotsman, John Gibson Lockhart. Lockhart later wrote and Newman read with tears an acclaimed ten-volume (1837-8) biography of Sophia's father. Some critics rate it the best biography ever written in English, excepting only James Boswell's Life of Dr Samuel Johnson (1791).

A face-to-face and enduring path to the long deceased Sir Walter was opened through the 1847 marriage of Newman's close friend James Robert Hope to the Laird's granddaughter, Charlotte Lockhart.

Those ties deepened during Father Newman's first visit of nearly six weeks to Abbotsford over Christmas in 1852-53. Newman met the couple's 2 1/2 month old daughter Mary Monica ("Mamo") Hope-Scott in her cradle. As Joyce Sugg wrote of the English Catholic priest: "he had a distinct following with little girls and growing girls."  ⁽⁶⁾  Sugg added that Father John Henry Newman and the five decades younger Mamo Hope-Scott remained close during the years Mamo lost her mother, grew up, nursed her dying father and married. She lived until 1920. Two of her granddaughters Patricia Mary and Jean Mary Monica Maxwell-Scott  lived in Abbotsford until recent years, Dame Jean dying in 2004. The family remained quietly Roman Catholic. And consciously preserved the memory of the Scott-Newman relationship.


An immensely serious, religious, philanthropical Englishman, James Robert Hope forged that warm personal link between his grandfather-in-law, Sir Walter Scott and his mentor John Henry Newman.

Eleven years Newman's junior, James Hope took an Oxford degree in 1832 and was made a Fellow of Merton College. He then studied law in London and became a Tractarian. On the same day in 1851 and in the same Jesuit church in London, Hope and his close friend, former Archdeacon Henry Edward Manning, were received into the Catholic Faith.

Charlotte Lockhart Hope within weeks accepted her husband's new religion. ⁽⁷⁾

Another personal link, not to be underestimated, was Sir Walter's "Gothic Revival,"  pattern-creating, much imitated 1,100 acre Scottish lowland estate Abbotsford, near Melrose, where Newman was a house guest in 1852-3 and again in 1872. ⁽⁸⁾


From personal connections of Scott to Newman, turn now to the latter's reading of the former. Exposed to Scott's poems even before he was literate, John Henry Newman then read and drew upon Sir Walter for a lifetime.

With its glimpses of Bonnie Prince Charlie and the Scottish rising of 1745 - 1746, the stirring novel WAVERLEY was published in 1814. Newman, a student at Ealing School, read it at once. GUY MANNERING, by "the Author of Waverley,"  appeared in 1815. Newman read it at once. In 1816, the year of Newman's conversion to Evangelical Christianity, no fewer than three Waverley novels appeared: THE BLACK DWARF, THE TALE OF OLD MORTALITY and THE ANTIQUARY.

From 1817 to 1820 Newman was an undergraduate of Trinity College, Oxford. He might possibly have read ROB ROY in 1817. In 1818 came THE HEART OF MIDLOTHIAN and in 1819 Scott's novel IVANHOE. We know that Newman read IVANHOE at once. Then appeared A LEGEND OF MONTROSE and THE BRIDE OF LAMMERMOOR, THE MONASTERY AND THE ABBOT (the last two about the coming of the Reformation to Scotland). And on and on.

Like most readers today, John Henry would have benefitted from  glossaries of the Lowland Scots language spoken by Walter Scott, Robert Burns, James Hogg, John Galt and other writers. ⁽⁹⁾


Here next are four instances of how Scott lodged in Newman's memory. They are from the years 1829, 1852, 1864 and 1870. The works are "Poetry with Reference to Aristotle's Poetics," IDEA OF A UNIVERSITY, APOLOGIA, and GRAMMAR OF ASSENT.


--(1)  In 1829 Blanco White's LONDON REVIEW published Newman's October 1828 essay, "Poetry, with Reference to Aristotle's Poetics." One issue: who is a poet and who is not? Not Hume and Gibbon, with their "radically unpoetical minds." But Walter Scott, despite "slovenly" verses, is a poet.

A decade earlier, Newman had read IVANHOE. His reaction then:


In "Poetry" Newman asserts that Scott is an even greater poet in his prose than in his famous verses. Newman also opines that "the essence of poetry is fiction" --  not fact. Poetry, furthermore, is "original." "It is originality energizing in the world of beauty."

God is beauty. Poetry is therefore religious. Every poet has a central personal slant or emphasis which approaches Divine truth and beauty. Milton and Wordsworth come very close. The focal points of Walter Scott, Shakespeare and Homer are farther away.


Newman mentions Scott's" Waverley Novels" in general, plus PEVERIL OF THE PEAK (1822), THE BRIDE OF LAMMERMOOR (1819), KENILWORTH (1821), IVANHOE (1819) and THE TALE OF OLD MORTALITY (1816). He cites nothing by Scott later than 1822.

Newman's "Poetry" looks briefly at contemporary historical novels. Both Horatio Smith (BRAMBLETYE HOUSE, 1826) and Walter Scott (PEVERIL OF THE PEAK, 1822) write honestly of the dissolute age and character of King Charles II. But while Smith's tale has


Any writer who gives one of his characters an undeserved fate is to that extent unpoetical. Newman wrote:


Shakespeare's Hamlet, Macbeth, Richard, and Othello exemplify men heavily into thinking about themselves, whose mind-tortured characters rub up against external events. Scott's Waverley novels are similar.


Some critics have found Scott's characters superficial and their motivations barely probed. Newman above provided a dissenting and helpful opinion.


In this work Newman implies that it is fine to be "desirous of Catholicizing the English language." But English classics as of 1852, are devoid of Catholic writers other than Pope. Their words have nonetheless worked their way into our bones, our daily lives.

 
Newman farther along argues that a poet's utterances, qua original and welling up from within, are organic to his product, not merely ornamental. That is, poetic language is not something extra, like the decorative charm that gold plates, music and flowers bring to a banquet. Can literary critics, Newman asks rhetorically,


Finally, two fictitious fathers, Brown and Black, discuss difficulties which young Brown Junior faced during a recent school entrance oral examination. Not every question an examiner asks is sensible or concrete. 

A boy whom Black Senior had known had once been asked during an oral exam to say something sensible, anything he cared to, about Lord Chatham.

That episode somewhat awkwardly invoked for Mr Black a scene in Walter Scott's 1816 THE TALE OF OLD MORTALITY:




In his preliminary sparring with Charles Kingsley, Father Newman quotes Scott's 1822 novel THE FORTUNES OF NIGEL.

The very brief Scott passage cited below is meant to reinforce Newman's point that Kingsley has been compelled to admit obscurely but publicly to having told untruths about Newman. How ironic that a real liar takes a truth teller to task for lying!

Newman takes it for granted that readers are familiar with the Walter Scott passage in question or at least catch the allusions to historical persons involved. Neither can be assumed of American readers today. And yet without knowing details, the borrowing from Scott adds little to our understanding of what Newman is driving at.

For the record: "King James" is King James Sixth of Scotland and First of England.  "Baby Charles" is the King's self-righteous, devious second son, Prince Charles, later the beheaded King Charles I. "Steenie" is the Duke of Buckingham, the King's current favorite and a notorious womanizer. "Dalgarno" is a fictitious young Scottish nobleman who had with Steenie's help deceived  a noblewoman into what Dalgarno describes as a pretended marriage. The King is about to try Dalgarno before his Council. "Geordie" is George Heriot, a real Scottish jeweler and moneylender who had come South with the King from Edinburgh to London in 1603 on the death of Queen Elizabeth. Father Newman is thus placing Reverend Dr. Kingsley in disreputable company when he thunders:


Rather than just come out straightforwardly and call his accuser a liar and hypocrite, Newman instead tosses poor Kingsley into a Walter Scott cauldron to stew with a devious Prince of Wales and a philandering Duke.



King James I was still in Father Newman's memory six years later when he composed A GRAMMAR OF ASSENT.  "I am able as it were ... to figure to myself our James The FIrst, as he is painted in Scott's Romance." 

"Scott's Romance" is that same THE FORTUNES OF NIGEL looked at in APOLOGIA. In context: Newman is explaining how we come to picture accurately things we might never have seen, such as "a palm or a banana." Thus Tacitus makes us see Tiberius and Walter Scott does the same for King James I. When a reader is made to know a person he has never met "it is thanks to the art of some great poet or historian that he is so individual."

A GRAMMAR OF ASSENT also recalls another 1822 novel, PEVERIL OF THE PEAK and its young English heroine, Alice Bridgenorth. She is an unconscious and unwilling pawn in a complex alliance between a second Duke of Buckingham and extreme Puritans to remove Catholics from positions of influence at the Court of King Charles II. This plot involves introducing her, willy nilly, to the King who is to seduce her. To make this happen, Alice is held a virtual captive in the house of a Mrs Chiffinch. The King and Buckingham both seek out Miss Bridgenorth there for their own sensual purposes. It is Scott's heroine, "the innocent Alice," to whom Newman refers as follows:


A glance at these four works of Newman from 1829 to 1870 make it pleasant to imagine a professional scholar writing a book soon on Newman's use of Scott's writings.



To John Henry Newman, Sir Walter Scott was a poet of revealed religion, mentioned in the same breath as Shakespeare. Scott understood human nature and how character interacts with history and surroundings. Scott's philosophy of history differed, however from Newman's. To Scott history meant a general advance on all fronts.

That which is morally, intellectually and socially better gradually and painfully displaces what is  worse, that is, what is superstitious, barbaric and cruel. Thus warlike Scots, both lowlanders and highlanders, slowly, steadily improved after the Reformation because reformed clergy did not seek high office, lived simply, preached eloquently and demanded no less of themselves than they did of their flocks. Scott thought that the Reformation generally did what God wanted done. Yet not all that it replaced was bad. And its excesses, like all intolerant religious fanaticisms, were evil.

As a boy and as a young researcher and writer, Scott was enthusiastic for dark Gothic tales and border legends steeped in superstitions. As he aged he did something paradoxical. On the one hand he explained more and more superstitious beliefs and practices as rationally as would have David Hume. But on the other hand his ostensibly more rational Protestant characters became ever more unlovely and his superstitious Catholics more colorful, fun-loving, risk-taking and attractive -- even Chestertonian.

Newman saw in Scott, as well as in Coleridge and Wordsworth, poets and romantics who pulled from deep within their consciences visions that readied the United Kingdom in imagination to rediscover the pre-Reformation Catholic dimension of British Christianity. Newman put it this way:


That Newman held such beliefs we all know. What may be new to some is only the extent to which he Saw Sir Walter Scott as one of the leading prophets of British Catholicism.




I dedicate this little talk to Reverend Father Edward Paul Buvens, priest of the New Orleans Province of the Society of Jesus. My old friend and high school classmate Ed has recently celebrated fifty years as a Jesuit. I remember him as quarterback of the St John Berchmans "Flyers," champion debater and the kind of Christian both Newman and Scott would salute. Ad multos annos!

What led me to this 2007 Newman Conference?

I am here to thank the Venerable Cardinal-Deacon of St. George in Velabro for leading me back to Sir Walter Scott after more than fifty years. Six years ago I began to read into Newman. I kept doing so steadily for 24 months, including two earlier appearances at this annual Conference.

At that time and still today I seek through popular, non-scholarly presentations to win new readers to Newman. Today, however, eighteen months into similar Newman-induced immersion in Scott, I also seek new readers for the Laird of Abbotsford.

I have an ancestor five generations back, Samuel Killough (1763 - 1842), an older contemporary of both Scott and Newman. He was an infantry private with Washington's army at Yorktown. Later he was an "Indian Scout" in Georgia. In my work with Scott and Newman I identify with precursors, intelligence gatherers and scouts. I scout for others and also leave the academic heavy lifting and jousting to others above my pay grade.

My future work as an amateur popularizer of both the Baronet and the Cardinal will, I believe, be made notably easier should my scouting remarks today induce professional scholars to undertake two projects:

-- (1) Write book-length essays on the uses Newman made of Scott;

-- (2) In monographs flesh out the story of how the last three generations of Scott's Roman Catholic descendants did their part to keep alive in memory not only Sir Walter but Cardinal Newman as well.

At least some if not all descendants of Sir Walter did their part through reminiscences, pamphlets about Abbotsford and until very recently, when the last died, personally leading tours of the estate's museum, library, buildings, chapel and grounds into which Scott poured so much time and treasure.

Might not rarely noticed insights into Newman and his apostolate have been recorded by Charlotte Scott Lockhart (probably not),  Mary Monica (Mamo) Hope-Scott, her son Major General Sir Walter Joseph Maxwell-Scott, 1st Baronet of that ilk, and his two daughters Patricia Mary Maxwell-Scott and Jean Mary Monica Maxwell-Scott, the last two Scotts to live at Abbotsford?

That line of descent from the Baronet became extinct in 2004 and the future of Abbotsford is not assured.

My wife and I visited Abbotsford in July 2006 and prayed in the family chapel where Father Newman once celebrated Mass. We saw and read evidence of the family's inter-generational attendance to the nexus between their ancestor and John Henry Newman.

Nor do I mean to neglect a possible Newman-Scott role for my fellow amateurs:

--(3) As Newman lovers discover the Cardinal's linkage to Abbotsford and to five generations of Clan Scott, they may wish to visit Abbotsford, read about it and help preserve the estate.

And might not this Venerable John Henry Newman Association go so far as to schedule lectures and even an annual convention at Abbotsford?

If you want to help conserve Abbotsford as a shrine to Scott and Newman, there are on-line sources you should consult. ⁽¹⁶⁾ 

At a minimum, we can all associate ourselves with Father Newman's sentiments of October 29,  1852 when he accepted James Hope's invitation to spend some weeks at Abbotsford:



Thank you for being here this morning.

-OOO-

Thursday 08/06/2007
Black Mountain, NC

revisited 05/07/2010
____________________________________________________________________________




08/01/2007
_____________________________________________________________________________



--Vincent Ferrer BIEHL, S. J. PILGRIM JOURNEY: JOHN HENRY NEWMAN 1801 - 1845. New York. Paulist Press. 2001.

--Iain G. BROWN (ed.) ABBOTSFORD AND SIR WALTER SCOTT: THE IMAGE AND THE INFLUENCE. Edinburgh. Society of Antiquaries of Scotland. 2003. Paper. xvii. 173 pp. ISBN 0 903903 26 1.

 --Dr. K. BOS. RELIGIOUS CREEDS AND PHILOSOPHIES AS REPRESENTED BY CHARACTERS IN SIR WALTER SCOTT'S WORKS AND BIOGRAPHY. Amsterdam. H. J. Paris. xii. 291 pp.

--James BUCHAN. CROWDED WITH GENIUS: THE SCOTTISH ENLIGHTENMENT: EDINBURGH'S MOMENT OF THE MIND. 2003. New York. Harper Collins. Perennial. 2004.

--Gilbert Keith CHESTERTON. "The Position of Sir Walter Scott," in TWELVE TYPES (1902), pp. 53 -59 of Sandy, Utah, Quiet Vision Publishing, 2004. 59 pp

--Donald DAVIE. THE HEYDAY OF SIR WALTER SCOTT. Routledge & Kegan Paul. 1961.
168 pp.

--Charles Stephen DESSAIN et al., editors. LETTERS AND DIARIES OF JOHN HENRY NEWMAN. Oxford 1978-99, London 1961-72, Oxford 1973-7. [Regularly abbreviated as "LD."]

--Thomas Dudley FOSBROOKE.  BRITISH MONACHISM; or, MANNERS AND CUSTOMS OF THE MONKS AND NUNS OF ENGLAND. London. John Nichols. 1827. Reprinted: Whitefish, Montana. Kessinger Publishing's Rare Reprints. Undated. Paper. 618 pp. ISBN: 1417960388. [NOTE: used heavily by scott in THE MONASTERY and THE ABBOT.]

--T. Patrick KILLOUGH.  "TO WIN READERS FOR SIR WALTER SCOTT: A CONSULTATION WITH ASHEVILLE TORCH CLUB." Remarks by Patrick Killough, November 02, 2006 to the Torch Club of Asheville-Blue Ridge, North Carolina.

---John Gibson LOCKHART. MEMOIRS OF THE LIFE OF SIR WALTER SCOTT, BART. 1837-1838. Revised 1839.

--James HOGG. DOMESTIC MANNERS AND PRIVATE LIFE OF SIR WALTER SCOTT. Reprinted from the original Edition of 1834. London. The Folio Press. 1987. ix. 49 pp.

--Ian KER. JOHN HENRY NEWMAN: A BIOGRAPHY. New York. Oxford U. Press. 1990.

--John Henry NEWMAN. AN ESSAY IN AID OF A GRAMMAR OF ASSENT. 1870. Notre Dame. U of ND Press. 1979. 1992. With Introduction by Nicholas LASH.ccs

William ODDIE. JOHN HENRY NEWMAN, APOLOGIA PRO VITA SUA (1864). Rutland, Vermont. Charles E. Tuttle Co. 1993.

--Robert ORNSBY. MEMOIRS OF JAMES ROBERT HOPE-SCOTT. Volume 2. London. 1884. Reprinted Boston. IndyPublish.com. May 2007.  Volume 1 is available on line via google.com

--Fiona ROBERTSON. LEGITIMATE HISTORIES: SCOTT, GOTHIC, AND THE AUTHORITIES OF FICTION. Oxford. Clarendon Press. 1994. xiv. 322 pp. ISBN 0-19-811224-6.

--Michael E. SCHIEFELBEIN. '"Unguarded Gaiety": Catholicism in Walter Scott's The Monastery and The Abbot',   pp. 15 - 55 in THE LURE OF BABYLON: SEVEN PROTESTANT NOVELISTS AND BRITAIN'S ROMAN CATHOLIC REVIVAL. Macon. Mercer University Press. 2001. 288 pp.

--Joyce SUGG. EVER YOURS AFFLY: JOHN HENRY NEWMAN AND HIS FEMALE CIRCLE. Herefordshire. Fowler Wright Books. 1996.

--Martin J. SVAGLIC, Editor. JOHN HENRY NEWMAN: THE IDEA OF A UNIVERSITY. Notre Dame. U of ND Press. 1960. 1982.

--Meriol TREVOR. NEWMAN: THE PILLAR OF THE CLOUD. Garden City. Doubleday 1962. NEWMAN: LIGHT IN WINTER. Garden City. 1963.

--Maisie WARD. YOUNG MR. NEWMAN. New York. Sheed and Ward. 1948.

--Wilfred WARD. THE LIFE Of JOHN HENRY CARDINAL NEWMAN: BASED ON HIS PRIVATE JOURNALS AND CORRESPONDENCE. London. Longmans, Green and Co. 1912.

--A.N. (Anthony Norman) WILSON. THE LAIRD OF ABBOTSFORD: A VIEW OF SIR WALTER SCOTT. New York. Oxford University Press. reprint 1989.

-OOO-

08/02/2007
Black Mountain, North Carolina
email: patrick@thekilloughs.com
revisited 05/07/2010