Merton's plan, meeting the need of the hour, found acceptance. His College became the pattern for others both at Oxford and Cambridge. University, Balliol, Exeter, Oriel, and Queen's were modelled after it, and monastic Orders seem to have taken the hint in founding Houses for their novices at Oxford. University College grew out of the benefaction of William of Durham, an ecclesiastic who had studied at Paris, and left the University a sum of money for the maintenance of students of divinity. The University lodged them in a Hall styled the Great Hall of the University, which is still the proper corporate name of the College. In after days, this Hall, having grown into a College, wished to slip its neck out of the visitorial yoke of the University, and on the strength of its being the oldest foundation at Oxford, claimed as founder Alfred, to whom the foundation of the University was ascribed by fable, asserting that as a royal foundation it was under the visitorship of the Crown. Courts of law recognised the claim; a Hanoverian court of law probably recognised it with pleasure, as transferring power from a Tory University to the King; and thus was consecrated a fiction in palliation of which it can only be said, that the earliest of our literary houses may not improperly be dedicated to the restorer of English learning. Oriel was founded by a court Almoner, Adam de Brome, who displayed his courtliness by allowing his Scholars to speak French as well as Latin. Queen's was founded by a court Chaplain, Robert Egglesfield, and dedicated to the honour of his royal mistress, Queen Philippa. It was for a Provost and twelve Fellows who were to represent the number of Christ and his disciples, to sit at a table as Egglesfield had seen in a picture the Thirteen sitting at the Last Supper, though in crimson robes. Egglesfield's building has been swept away to make room for the Palladian palace on its site. But his name is kept in mind by the quaint custom of giving, on his day, a needle (aiguille) to each member of the foundation, with the injunction, Take that and be thrifty. Yonder stone eagles too on the building recall it. Exeter College was the work of a political Bishop who met his death in a London insurrection.
As the fashion of founding Colleges grew, that of founding Monasteries decreased, and the more as the mediæval faith declined, and the great change drew near. That change was heralded by the appearance of Wycliffe, a genuine off-spring of the University, for while he was the great religious reformer, he was also the great scholastic philosopher of his day. To what College or Hall his name and fame belong is a moot point among antiquaries. We would fain imagine him in his meditations pacing the old Mob Quadrangle of Merton. His teaching took strong and long hold of the University. His reforming company of "poor priests" drew with it the spiritual aspiration and energy of Oxford youth. But if his movement has left any traces in the shape of foundations, it is in the shape of foundations produced by the reaction against it, and destined for its overthrow.
NEW COLLEGE, CLOISTERS AND TOWER.
Yonder rises the bell tower of New College over a famous group of buildings, with ample quadrangle, rich religious chapel, a noble Hall and range of tranquil cloisters, defaced only by the addition of a modern upper story to the quadrangle and Vandalic adaptation of the upper windows to modern convenience. This pile was the work of William of Wykeham, Bishop of Winchester, a typical character of the Middle Ages, prelate, statesman, and court architect in one, who negotiated the peace of Bretigny and built Windsor Castle. The eye of the great architect as well as of the pious Founder must have ranged with delight over his fair creation. It is likely that New College, as a foundation highly religious in its character, was intended to counteract Wycliffism as well as to replenish the clergy which had been decimated by the Black Death. Wykeham was a reformer in his way, and one of the party headed by the Black Prince which strove to correct the abuses of the court in the dark decline of Edward III. But he was a conservative, religious after the orthodox fashion, and devoted to the worship of the Virgin, to whom his College was dedicated, after whom it was named, and whose image surmounts its gate. The College of St. Mary of Winton his foundation was entitled. In its day it might well be called New College. New it was in its scale, having seventy Fellows and Scholars besides ten Chaplains, three Clerks, and sixteen Choristers for the services of the Chapel, which is still famous for its choir. New it was in the extent and magnificence of its buildings. New it was in the provision made for solemn services in its Chapel, for religious processions round its cloisters, for the daily orisons of all its members. New it was in the state assigned to its Warden, who was not to be like the Warden of Merton, only the first among his humble peers, living with them at the common board, but to resemble more a great Abbot with a separate establishment of his own, keeping a sumptuous hospitality and drawn by six horses when he went abroad. New it was in having undergraduates as well as graduates on the foundation, and providing for the training of the youth during the whole interval between school and the highest University degree. Even further back than the time of admittance to the University, stretched the care of the reformer of education. The most important novelty of all, perhaps, in his creation, was the connection between his College and the school which he founded at Winchester, his cathedral city, to feed his College with a constant supply of model Scholars. This was the first of those great Public Schools which have largely moulded the character of the ruling class in England. The example was followed by Henry VI. in connecting King's College, Cambridge, with Eton, and would have been followed by Wolsey had he carried out his design of connecting Cardinal College with his school at Ipswich. From the admission of an undergraduate element into the College it naturally followed that there should be instruction of the juniors by the seniors, and superintendence of study within the College walls. This was yet another novelty, and Wykeham seems to have had an additional motive for adopting it in the low condition of the University Schools, from the exercises of which attention had perhaps been diverted by the religious movement. In the careful provision for the study of Grammatica, that is, the elements of Latin, we perhaps see a gleam of the Renaissance, as the style of the buildings belonging to the last order of mediæval architecture indicates that the Middle Age was hastening to its close. But it was one of Wykeham's objects to strengthen the orthodox priesthood in a time of revolutionary peril. Ten of his Fellows were assigned to the study of civil, ten to that of canon, law. Two were permitted to study medicine. All the rest were to be theologians. The Founder was false to his own generous design in giving a paramount and perpetual preference in the election of Fellows to his own kin, who, being numerous, became at length a fearful incubus on his institution. It is not likely that his own idea of kinship was unlimited, or extended beyond the tenth degree. All the Fellows and Scholars were to be poor and indigent. This was in unison with the mediæval spirit of alms-giving as well as with the mediæval theory of poverty as a state spiritually superior, held, though not embodied, by wealthy prelates. Study, not teaching, it is always to be remembered, was the principal duty of those who were to eat the Founder's bread.
NEW COLLEGE CHAPEL.
The Statutes of New College are elaborate, and were largely copied by other founders. They present to us a half-monastic life, with the general hue of asceticism which pervades everything mediæval. Here, as in the case of Merton, there are no vows, but there is strict discipline, with frugal fare. The Commons, or allowances for food, are not to exceed twelve pence per week, except in the times of dearth. Once a year there is an allowance of cloth for a gown. There is a chest for loans to the very needy, but there is no stipend. The Warden rules with abbatial power, though in greater matters he requires the consent of the Fellows, and is himself under the censorship of the Visitor, the Bishop of Winchester, who, however, rarely interposed. Every year he goes on "progress" to view the College estates, there being in those days no agents, and is received by tenants with homage and rural hospitality. The Fellows and Scholars are lodged three or four in a room, the seniors as monitors to the juniors. Each Scholar undergoes two years of probation. As in a baronial hall the nobles, so in the College Hall the seniors, occupy the dais, or high table, while the juniors sit at tables arranged down the Hall. In the dining-hall the Fellows and Scholars sit in silence, and listen to the reading of the Bible. In speaking they must use no tongue but the Latin. There is to be no lingering in the Hall after dinner, except when in winter a fire is lighted on some church festival. Then it is permitted to remain awhile and rehearse poems, or talk about the chronicles of the kingdom, the wonders of the world, and other things befitting clerical discourse. This seems to be the principal concession made to the youthful love of amusement. As a rule, it appears that the students were confined to the College and its cloisters when they were not attending the Schools of the University. They are forbidden to keep hounds or hawks, as well as to throw stones or indulge in any rough or noisy sports. The injunctions against spilling wine and slops in the upper rooms, or beer on the floor of the Hall, to the annoyance of those who lodged beneath, betoken a rough style of living and rude manners. The admission of strangers is jealously restricted, and on no account must a woman enter the College, except a laundress, who must be of safe age. There were daily prayers for the Founder's soul, daily masses, and fifty times each day every member of the College was to repeat the salutation to the Virgin. The Founder's obit was to be celebrated with special pomp. Self-love in a mediæval ascetic was not annihilated by humility, though it took a religious form. Thrice every year are held scrutinies into life and conduct, at which the hateful practice of secret denunciation is admitted, and the accused is forbidden to call for the name of his accuser. Every cloistered society, whether monastic or academic, is pretty sure to seethe with cabals, suspicions, and slanders. Leave of absence from the College was by statute very sparingly allowed, and seldom could the young Scholar pay what, in the days before the letter post, must have been angel's visits to the old people on the paternal homestead. The ecclesiastical and ascetic system of the Middle Ages had little regard for domestic affection. It treated the boy as entirely a child of the Church. In times of pestilence, then common, the inmates of the Colleges usually went to some farm or grange belonging to the College in the neighbourhood of Oxford, and those were probably pleasant days for the younger members. Oaths of fearful length and stringency were taken to the observation of the statutes. They proved sad traps for conscience when the statutes had become obsolete, a contingency of which the Founders, ignorant of progress and evolution, never dreamed.
