During my first two years at Harrow, Dr. Westcott, afterwards Bishop of Durham, was one of the masters, and it has always been a matter of deep regret to me that I had no opportunity of getting to know him. He was hardly visible in the common life of the School. He lived remote, aloof, apart, alone. It must be presumed that the boys who boarded in his House knew something of him, but with the School in general he never came in contact. His special work was to supervise the composition, English and classical, of the Sixth Form, and on this task he lavished all his minute and scrupulous scholarship, all his genuine enthusiasm for literary beauty. But, until we were in the Sixth, we saw Westcott only on public occasions, and one of these occasions was the calling over of names on half-holidays, styled at Eton "Absence," and at Harrow "Bill." To see Westcott performing this function made one, even in those puerile days, feel that the beautifully delicate instrument was eminently unfitted for the rough work of mere routine on which it was employed. We had sense enough to know that Westcott was a man of learning and distinction altogether outside the beaten track of schoolmasters' accomplishments; and that he had performed achievements in scholarship and divinity which great men recognized as great. "Calling Bill" was an occupation well enough suited for his colleagues—for Huggins or Buggins or Brown or Green—but it was actually pathetic to see this frail embodiment of culture and piety contending with the clamour and tumult of five hundred obstreperous boys.
It was not only as a great scholar that we revered Westcott. We knew, by that mysterious process by which school-boys get to know something of the real, as distinct from the official, characters of their masters, that he was a saint. There were strange stories in the School about his ascetic way of living. We were told that he wrote his sermons on his knees. We heard that he never went into local society, and that he read no newspaper except The Guardian. Thus when Liddon, at the height of his fame as the author of the great Bampton Lectures, came to Harrow to preach on Founder's Day, it was reported that Westcott would not dine with the Head-master to meet him. He could not spare three hours from prayer and study; but he came in for an hour's conversation after dinner.
All that we saw and heard in Chapel confirmed what we were told. We saw the bowed form, the clasped hands, the rapt gaze, as of a man who in worship was really solus cum Solo, and not, as the manner of some of his colleagues was, sleeping the sleep of the just, or watching for the devotional delinquencies of the Human Boy. His sermons were rare events; but some of us looked forward to them as to something quite out of the common groove. There were none of the accessories which generally attract boyish admiration—no rhetoric, no purple patches, no declamation, no pretence of spontaneity. His anxious forehead crowned a puny body, and his voice was so faint as to be almost inaudible. The language was totally unadorned; the sentences were closely packed with meaning; and the meaning was not always easy. But the charm lay in distinction, aloofness from common ways of thinking and speaking, a wide outlook on events and movements in the Church, and a fiery enthusiasm all the more telling because sedulously restrained. I remember as if I heard it yesterday a reference in December, 1869, to "that august assemblage which gathers to-morrow under the dome of St. Peter's," and I remember feeling pretty sure at the moment that there was no other schoolmaster in England who would preach to his boys about the Vatican Council. But by far the most momentous of Westcott's sermons at Harrow was that which he preached on the Twentieth Sunday after Trinity, 1868. The text was Ephesians v. 15: "See then that ye walk circumspectly." The sermon was an earnest plea for the revival of the ascetic life, and the preacher endeavoured to show "what new blessings God has in store for absolute self-sacrifice" by telling his hearers about the great victories of asceticism in history. He took first the instance of St. Anthony, as the type of personal asceticism; then that of St. Benedict, as the author of the Common Life of equality and brotherhood; and then that of St. Francis, who, "in the midst of a Church endowed with all that art and learning and wealth and power could give, reasserted the love of God to the poorest, the meanest, the most repulsive of His children, and placed again the simple Cross above all the treasures of the world." Even "the unparalleled achievements, the matchless energy, of the Jesuits" were duly recognized as triumphs of faith and discipline; and the sermon ended with a passionate appeal to the Harrow boys to follow the example of young Antony or the still younger Benedict, and prepare themselves to take their part in reviving the ascetic life of the English Church.
"It is to a congregation like this that the call comes with the most stirring and the most cheering voice. The young alone have the fresh enthusiasm which in former times God has been pleased to consecrate to like services.... And if, as I do believe most deeply, a work at present awaits England, and our English Church, greater than the world has yet seen, I cannot but pray everyone who hears me to listen humbly for the promptings of God's Spirit, if so be that He is even now calling him to take a foremost part in it. It is for us, perhaps, first to hear the call, but it is for you to interpret it and fulfil it. Our work is already sealed by the past: yours is still rich in boundless possibilities."
It may readily be believed that this discourse did not please either the British Parent or the Common Schoolmaster. A rumour went abroad that Mr. Westcott was going to turn all the boys into monks, and loud was the clamour of ignorance and superstition. Westcott made the only dignified reply. He printed (without publishing) the peccant sermon, under the title "Disciplined Life," and gave a copy to every boy in the School, expressing the hope that "God, in His great love, will even thus, by words most unworthily spoken, lead some one among us to think on one peculiar work of the English Church, and in due time to offer himself for the fulfilment of it as His Spirit shall teach." Those who remember that Charles Gore was one of the boys who heard the sermon may think that the preacher's prayer was answered.
With the masters generally I was on the best of terms. Indeed, I can only remember two whom I actively disliked, and of these two one was the absolute reproduction of Mr. Creakle, only armed with "thirty Greek lines" instead of the cane. Some of the staff were not particularly friends, but notable as curiosities; and at the head of these must be placed the Rev. Thomas Henry Steel. This truly remarkable man was born in 1806. He was Second Classic and Twentieth Wrangler, and Fellow of Trinity College, Cambridge. He became a master at Harrow under Dr. Wordsworth in 1836; left the School in 1843, to take a country living; returned to Harrow, under Dr. Vaughan, in 1849, and in 1855 became (for the second time) master of The Grove, one of the largest boarding-houses in Harrow, where he remained till 1881. He was a keen, alert, and active old gentleman, with a rosy face and long white beard, like Father Christmas: and he carried, in season and out of season, a bright blue umbrella. His degree sufficiently proves that he was a ripe scholar, but, as George Eliot says, "to all ripeness under the sun there comes a further stage of development which is less esteemed in the market"; and, when I was in his Form, it was chiefly characterized by an agreeable laxity of discipline. As regards his boarding-house of forty boys, it was currently reported that he had never been seen in the boys' side of it. Perhaps he went round it when they were asleep. But it was on his preaching that his fame chiefly rested. His sermons were written in a most exuberant style of old-fashioned rhetoric, and abounded in phrases, allusions, and illustrations, so quaint that, once heard, they could never be forgotten. I believe that he kept a small stock of these sermons, and seldom added to it; but knowing, I suppose, that if preached twice they must inevitably be recognized, he never preached a sermon a second time as long as there was even one boy in the School who had heard it on its first delivery. This was a very sensible precaution; but he little knew that some of his most elaborate passages had, by their sheer oddity, imprinted themselves indelibly on the memories of the hearers, and were handed down by oral tradition. One such especially, about a lady who used to visit the hospitals in the American War, and left a bun or a rose on the pillow of the wounded according as she thought that they would recover or die, had an established place in our annals; and it is not easy to describe the rapture of hearing a passage which, as repeated by one's schoolfellows, had seemed too absurd for credence, delivered from the School-pulpit, in a kind of solemn stage-whisper. However, "Tommy Steel" was a kind-hearted old gentleman, who believed in letting boys alone, and by a hundred eccentricities of speech and manner, added daily to the gaiety of our life. For one great boon I am eternally his debtor. He set me on reading Wordsworth, and chose his favourite bits with skill and judgment. I had been reared in the school that derided—
"A drowsy, frowsy poem called The Excursion,
Writ in a manner which is my aversion,"
and "Tommy Steel" opened my eyes to a new world of beauty. By the way, he had known Wordsworth, and had entertained him at Harrow; and he told us that the Poet always said "housen," where we say houses.