OZANAM, AntoineFrédéric (1813-1853), the greatest name, as far as literary and historical criticism is concerned, of the Neo-Catholic movement in France during the first half of the 19th century, was born at Milan on April 13, 1813. His family is said (as the name suggests) to have been of Jewish extraction, and has a circumstantial though possibly fabulous genealogy of extraordinary length. At any rate it had been settled in the Lyonnais for many centuries. In the third generation before Frédéric it had reached distinction through Jacques Ozanam, a mathematician of eminence. The critic’s father, Antoine 0zanam, served in the armies of the republic, but could not stomach the empire, and betook himself to commerce, teaching, and finally medicine. The boy was brought up at Lyons, and was strongly influenced by one of his masters, the Abbé Noirot. His conservative and religious instincts showed themselves early, and he published a pamphlet against Saint-Simonianism in 1831, which attracted the attention of Lamartine. He was then sent to study law in Paris, where he fell in with the Ampère family, and through them with excellent literary society. He also came under the influence of the Abbé Gerbet, the soberest and most learned member of the religious school of Lamennais and Lacordaire. Ozanam, however, though he joined with all the fervour of youth in the Neo-Catholic polemic, never underwent the uncomfortable experiences of the direct followers of Lamennais. His journal (for in those years every one was a journalist) was not the Avenir, but the more orthodox Tribune Catholique of Bailly, and he with some other young men founded the famous society of St Vincent de Paul, which was occupied in practical good works. Meanwhile he did not neglect his studies. He was ...called to the bar, and. in 1838 won his doctor’s degree in letters with a thesis on Dante, which was the beginning of his best-known book. A year later he was appointed to a professorship of commercial law at Lyons, and in another year assistant professor to Fauriel at the Sorbonne. On this latter precarious endowment he married, and visited Italy on his wedding tour. At Fauriel’s death in 1844 he succeeded to the full professorship of foreign literature, and his future was thereby tolerably assured. He had, however, by no means a strong constitution, and he tried it severely by combining with his professorial work a good deal of literary occupation, while he still continued his custom of district-visiting as a member of the society of St Vincent de Paul. The short remainder of his life was extremely busy, though it was relieved at intervals by visits to Italy, Brittany, England, and other places. He produced numerous books, and during the revolution of 1848 (of which, like not a few of his school, he took an unduly sanguine view) he once more became a journalist in the Ère Nouvelle and other papers for a short time. He was in London at the time of the Exhibition of 1851. In little more than two years from that date he died of consumption (which he had vainly hoped to cure by visiting Italy) on September 8, 1853, at the age of forty.
0zanam deserves the phrase which has been attached to his name at the beginning of this article. He was more sincere, more learned, and more logical than Chateaubriand, less of a political partisan and less of a literary sentimentalist than Montalembert. λVhether his conception of a democratic Catholicism was a possible one is of course a matter of opinion, and it may be frankly admitted that, well as he knew the Middle Ages, he looked at them too exclusively through the spectacles of a defender of the papacy. He confessed that his object was to “prove the contrary thesis to Gibbon’s.” And no doubt any historian, literary or other, who begins with the desire to prove a thesis is sure to go more or less wrong. But his pictures were not so much coloured by his prepossessions as some contemporary pictures on the other side, and he had not only a great knowledge of mediaeval literature, but also a strong and appreciative sympathy with mediaeval life.
His chief works (collected in 1855-58) were Bacon et St Thomas de Cantorbéry, 1836; Dante et la Philosophie Catholique, 1839 (2d ed., enlarged, 1845); Études Germaniques, 1847-49; Documents inédits pour servir à l'Histoire dhltalie, 1850; Les Poètes Franciscains, 1852. There is an interesting life of him in English by K. O’Meara (2d ed., London, 1878).
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