Henry Manning’s (1808–92) transition from Anglican to Roman Catholic convert has not received the extensive attention that John Henry Newman’s journey to Roman Catholicism has received. Though more than a half dozen treatments have appeared in recent decades, newly acquired archival resources received by the Westminster Diocesan Archives in 2014 warrant a new appraisal of the events leading to his conversion. How could a committed adherent of the Oxford Movement, who did not initially follow Newman’s example in 1845, make the decision to leave the Church of his birth in 1851? What interior process enabled Archdeacon Henry Manning to preside over the assembly of Chichester clergy that condemned ‘papal aggression’ in 1850, and announce at the conclusion of the vote that he would be received into the Roman communion? This article outlines undercurrents in Manning’s thought, traces of which can be found in his undergraduate years, and considers concepts that culminated in the decision that changed his life, and guided his Roman Catholic ecclesial outlook. His role in shaping the agenda of Vatican I and the post-conciliar era heightens the significance of this background.
This chapter presents two main objectives: to show that texts modelled upon the Mandevillian mode were not only published and read in early modern England, and they were fascinatingly excluded from the collections of travellers' tales. Balanced against those are two perhaps equally intriguing silences: about the motivations that spurred writers as well as publishers, and about whether or not readers could make distinctions between volumes of the kind categorised as 'Mandevillian' and those based upon actual travels. While early modern tellers of tales might be excused because they could not distinguish between camel meat and beef, no such qualification can be made for those recent and current critics, because attempts at separating travels from 'travel lies' simply highlight the questionable ideological mainstays that underpin their literary and critical foundations. People should celebrate the intellectual skills of the forgers of these texts that continue to have a Mandevillian afterlife.